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

The Collection of Long Discourses

The Chapter on Pāthika

1. The Discourse on Pāthika

The Story of Sunakkhatta

1. Thus have I heard - On one occasion the Blessed One was dwelling among the Mallas, where there was a market town of the Mallas named Anupiya. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Anupiya for almsfood. Then this occurred to the Blessed One: "It is still very early to walk for almsfood in Anupiya. What if I were to approach the park of the wandering ascetic Bhaggavagotta, where the wandering ascetic Bhaggavagotta is?"

2. Then the Blessed One went to the park of the wandering ascetic Bhaggavagotta, where the wandering ascetic Bhaggavagotta was, and approached him. Then the wandering ascetic Bhaggavagotta said this to the Blessed One - "Come, venerable sir, Blessed One. Welcome, venerable sir, to the Blessed One. It has been a long time, venerable sir, since the Blessed One made this occasion, that is to say, for coming here. Let the Blessed One sit down, venerable sir, this seat is laid down." The Blessed One sat down on the prepared seat. The wandering ascetic Bhaggavagotta too, having taken a certain low seat, sat down to one side. Seated to one side, the wandering ascetic Bhaggavagotta said this to the Blessed One - "Some days ago, venerable sir, earlier than that, Sunakkhatta the Licchavi's son approached me; having approached, he said this to me - 'The Blessed One has now been rejected by me, Bhaggava. I no longer dwell with reference to the Blessed One.' Is this true, venerable sir, just as Sunakkhatta the Licchavi's son said?" "This is indeed true, Bhaggava, just as Sunakkhatta the Licchavi's son said."

3. "Some days ago, Bhaggava, earlier than that, Sunakkhatta the Licchavi's son approached me; having approached, he paid respect to me and sat down to one side. Seated to one side, Bhaggava, Sunakkhatta the Licchavi's son said this to me - 'I now reject, venerable sir, the Blessed One. I will no longer dwell, venerable sir, with reference to the Blessed One.' "When this was said, I, Bhaggava, said this to Sunakkhatta the Licchavi's son - 'Did I ever say thus to you, Sunakkhatta: "Come, Sunakkhatta, dwell with reference to me"?' 'No indeed, venerable sir.' 'Or did you say thus to me - "I, venerable sir, will dwell with reference to the Blessed One"?' 'No indeed, venerable sir.' 'Thus indeed, Sunakkhatta, I did not say to you - "Come, Sunakkhatta, dwell with reference to me." Nor indeed did you say to me - "I, venerable sir, will dwell with reference to the Blessed One." This being so, foolish man, being who, whom do you reject? See, foolish man, how much you have failed in this.'

4. 'But indeed, venerable sir, the Blessed One does not perform for me a miracle through super-human achievement.' 'Did I ever say thus to you, Sunakkhatta - "Come, Sunakkhatta, dwell with reference to me, I will perform for you a miracle through super-human achievement"?' 'No indeed, venerable sir.' 'Or did you say thus to me - "I, venerable sir, will dwell with reference to the Blessed One, the Blessed One will perform for me a miracle through super-human achievement"?' 'No indeed, venerable sir.' 'Thus indeed, Sunakkhatta, I did not say to you - "Come, Sunakkhatta, dwell with reference to me, I will perform for you a miracle through super-human achievement"; nor indeed did you say to me - "I, venerable sir, will dwell with reference to the Blessed One, the Blessed One will perform for me a miracle through super-human achievement." This being so, foolish man, being who, whom do you reject? What do you think, Sunakkhatta, whether a miracle through super-human achievement is performed or not performed, does the Teaching taught by me for the purpose of which it was taught lead one who practises it to the complete destruction of suffering?' 'Whether, venerable sir, a miracle through super-human achievement is performed or not performed, the Teaching taught by the Blessed One for the purpose of which it was taught leads one who practises it to the complete destruction of suffering.' 'Thus indeed, Sunakkhatta, whether a miracle through super-human achievement is performed or not performed, the Teaching taught by me for the purpose of which it was taught leads one who practises it to the complete destruction of suffering. In that case, Sunakkhatta, what will a miracle through super-human achievement having been performed accomplish? See, foolish man, how much you have failed in this.'

5. 'But indeed, venerable sir, the Blessed One does not declare to me the origin of the world.' 'Did I ever say thus to you, Sunakkhatta - "Come, Sunakkhatta, dwell with reference to me, I will declare to you the origin of the world"?' 'No indeed, venerable sir.' 'Or did you say thus to me - "I, venerable sir, will dwell with reference to the Blessed One, the Blessed One will declare to me the origin of the world"?' 'No indeed, venerable sir.' 'Thus indeed, Sunakkhatta, I did not say to you - "Come, Sunakkhatta, dwell with reference to me, I will declare to you the origin of the world." Nor indeed did you say to me - "I, venerable sir, will dwell with reference to the Blessed One, the Blessed One will declare to me the origin of the world." This being so, foolish man, being who, whom do you reject? What do you think, Sunakkhatta, whether the origin of the world is declared or not declared, does the Teaching taught by me for the purpose of which it was taught lead one who practises it to the complete destruction of suffering?' 'Whether, venerable sir, the origin of the world is declared or not declared, the Teaching taught by the Blessed One for the purpose of which it was taught leads one who practises it to the complete destruction of suffering.' 'Thus indeed, Sunakkhatta, whether the origin of the world is declared or not declared, the Teaching taught by me for the purpose of which it was taught leads one who practises it to the complete destruction of suffering. In that case, Sunakkhatta, what will the origin of the world having been declared accomplish? See, foolish man, how much you have failed in this.'

6. 'In many ways, Sunakkhatta, my praise has been spoken in the Vajji village - "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." Thus, Sunakkhatta, in many ways my praise has been spoken in the Vajji village.

'In many ways, Sunakkhatta, the praise of the Teaching has been spoken in the Vajji village - "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." Thus, Sunakkhatta, in many ways the praise of the Teaching has been spoken in the Vajji village.

'In many ways, Sunakkhatta, the praise of the Community has been spoken in the Vajji village - "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." Thus, Sunakkhatta, in many ways the praise of the Community has been spoken in the Vajji village.

'I inform you, Sunakkhatta, I announce to you, Sunakkhatta. There will be those who will say of you, Sunakkhatta: "Sunakkhatta the Licchavi's son was not able to live the holy life under the ascetic Gotama; being unable, having rejected the training, he returned to the lower life." Thus, Sunakkhatta, there will be those who will say this of you.'

Even though being spoken to thus by me, Bhaggava, Sunakkhatta the Licchavi's son departed from this Teaching and discipline, just as one bound for the realm of misery, bound for hell.

The Story of Korakkhattiya

7. "On one occasion, Bhaggava, I was dwelling among the Thūlūs, where there was a market town of the Thūlūs named Uttarakā. Then, Bhaggava, having dressed in the earlier period of the day, taking my bowl and robe, with Sunakkhatta the Licchavi's son as my attendant monk, I entered Uttarakā for almsfood. Now at that time the naked ascetic Korakkhatiya, who practised the dog-duty, going on all fours, was eating food scattered on the ground with his mouth alone, consuming it with his mouth alone. Sunakkhatta the Licchavi's son, Bhaggava, saw the naked ascetic Korakkhatiya, who practised the dog-duty, going on all fours, eating food scattered on the ground with his mouth alone, consuming it with his mouth alone. Having seen him, this occurred to him: 'Excellent indeed, friend, is this ascetic going on all fours, eating food scattered on the ground with his mouth alone, consuming it with his mouth alone.'

Then, Bhaggava, having known with my mind the reflection in the mind of Sunakkhatta the Licchavi's son, I said this to Sunakkhatta the Licchavi's son: 'So you too, foolish man, would claim to be an ascetic, a son of the Sakyan!' 'But why, venerable sir, does the Blessed One say thus to me - "So you too, foolish man, would claim to be an ascetic, a son of the Sakyan"?' 'Did not this occur to you, Sunakkhatta, having seen this naked ascetic Korakkhatiya, who practised the dog-duty, going on all fours, eating food scattered on the ground with his mouth alone, consuming it with his mouth alone: "Excellent indeed, friend, is this ascetic going on all fours, eating food scattered on the ground with his mouth alone, consuming it with his mouth alone"?' 'Yes, venerable sir. But why, venerable sir, is the Blessed One miserly about arahantship?' 'I am not, foolish man, miserly about arahantship. But this evil wrong view has arisen in you; abandon it. Let it not be for your harm and suffering for a long time. Now, Sunakkhatta, as for what you think about the naked ascetic Korakkhatiya: "This ascetic is excellent." He will die on the seventh day from indigestion. And having died, he will be reborn among the titans named Kālakañcikā, the lowest class of titans. And when he has died, they will throw him away in the Bīraṇa-thicket cemetery. And if you wish, Sunakkhatta, you may approach the naked ascetic Korakkhatiya and ask: "Do you know, friend Korakkhatiya, your own destination?" Now, Sunakkhatta, there is this possibility that the naked ascetic Korakkhatiya will answer you: "I know, friend Sunakkhatta, my own destination; the titans named Kālakañcikā are the lowest class of titans; there I have been reborn."

Then, Bhaggava, Sunakkhatta the Licchavi's son approached the naked ascetic Korakkhatiya; having approached, he said this to the naked ascetic Korakkhatiya: 'You have been declared, friend Korakkhatiya, by the ascetic Gotama: "The naked ascetic Korakkhatiya will die on the seventh day from indigestion. And having died, he will be reborn among the titans named Kālakañcikā, the lowest class of titans. And when he has died, they will throw him away in the Bīraṇa-thicket cemetery." Therefore, friend Korakkhatiya, you should eat measured amounts of food and drink measured amounts of water. So that the words of the ascetic Gotama may be wrong.'

8. "Then, Bhaggava, Sunakkhatta the Licchavi's son counted the seven days and nights one by one, as one who did not believe the Tathāgata. Then, Bhaggava, the naked ascetic Korakkhatiya died on the seventh day from indigestion. And having died, he was reborn among the titans named Kālakañcikā, the lowest class of titans. And when he had died, they threw him away in the Bīraṇa-thicket cemetery.

9. Bhaggava, Sunakkhatta the Licchavi's son heard - 'The naked ascetic Korakkhatiya, it seems, has died from indigestion and has been thrown away in the Bīraṇa-thicket cemetery.' Then, Bhaggava, Sunakkhatta the Licchavi's son went to the Bīraṇa-thicket cemetery, to where the naked ascetic Korakkhatiya was, and approached him; having approached, he beat the naked ascetic Korakkhatiya three times with his hand - 'Do you know, friend Korakkhatiya, your own destination?' Then, Bhaggava, the naked ascetic Korakkhatiya, rubbing his back with his hand, rose up. 'I know, friend Sunakkhatta, my own destination. The titans named Kālakañcikā are the lowest class of titans; there I have been reborn.' Having said this, he fell down flat right there.

10. "Then, Bhaggava, Sunakkhatta the Licchavi's son approached me; having approached, he paid respect to me and sat down to one side. To Sunakkhatta the Licchavi's son seated to one side, I, Bhaggava, said this - 'What do you think, Sunakkhatta, just as I declared to you concerning the naked ascetic Korakkhatiya, was that result just so, or otherwise?' 'Just as the Blessed One declared to me concerning the naked ascetic Korakkhatiya, venerable sir, that result was just so, not otherwise.' 'What do you think, Sunakkhatta, this being so, has a miracle through super-human achievement been performed or not?' 'Certainly, venerable sir, this being so, a miracle through super-human achievement has been performed, not unperformed.' 'Yet even so, you, foolish man, speak thus of me who performs a miracle through super-human achievement - "But indeed, venerable sir, the Blessed One does not perform for me a miracle through super-human achievement." See, foolish man, how much you have failed in this.' "Even though being spoken to thus by me, Bhaggava, Sunakkhatta the Licchavi's son departed from this Teaching and discipline, just as one bound for the realm of misery, bound for hell.

The Story of the Naked Ascetic Kāḷāramaṭṭaka

11. "On one occasion, Bhaggava, I was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Now at that time the naked ascetic Kaḷāramaṭṭaka was dwelling at Vesālī, having attained the highest gain and the highest fame in the Vajji village. He had seven items of ascetic practice that were complete and undertaken - 'For as long as I live I shall be a naked ascetic, I shall not wear cloth; for as long as I live I shall be celibate, I shall not engage in sexual intercourse; for as long as I live I shall sustain myself only with liquor and meat, I shall not eat rice and food made with flour. To the east of Vesālī there is a shrine named Udena, I shall not go beyond that; to the south of Vesālī there is a shrine named Gotamaka, I shall not go beyond that; to the west of Vesālī there is a shrine named Sattamba, I shall not go beyond that; to the north of Vesālī there is a shrine named Bahuputta, I shall not go beyond that.' Because of undertaking these seven items of ascetic practice, he had attained the highest gain and the highest fame in the Vajji village.

12. Then, Bhaggava, Sunakkhatta the Licchavi's son approached the naked ascetic Kaḷāramaṭṭaka; having approached, he asked the naked ascetic Kaḷāramaṭṭaka a question. The naked ascetic Kaḷāramaṭṭaka, when asked the question, could not answer properly. Being unable to answer properly, he manifested irritation, hate, and displeasure. Then, Bhaggava, this occurred to Sunakkhatta the Licchavi's son: "We have indeed offended an excellent ascetic, a Worthy One. May this not be for our harm and suffering for a long time."

13. "Then, Bhaggava, Sunakkhatta the Licchavi's son approached me; having approached, he paid respect to me and sat down to one side. To Sunakkhatta the Licchavi's son seated to one side, I, Bhaggava, said this - 'So you too, foolish man, would claim to be an ascetic, a son of the Sakyan!' 'But why, venerable sir, does the Blessed One say thus to me - So you too, foolish man, would claim to be an ascetic, a son of the Sakyan?' 'Did you not, Sunakkhatta, having approached the naked ascetic Kaḷāramaṭṭaka, ask him a question? That naked ascetic Kaḷāramaṭṭaka, when asked the question by you, could not answer properly. Being unable to answer properly, he manifested irritation, hate, and displeasure. Then this occurred to you - "We have indeed offended an excellent ascetic, a Worthy One. May this not be for our harm and suffering for a long time." 'Yes, venerable sir. But why, venerable sir, is the Blessed One miserly about arahantship?' 'I am not, foolish man, miserly about arahantship, but this evil wrong view has arisen in you; abandon it. Let it not be for your harm and suffering for a long time. Now, Sunakkhatta, as for what you think about the naked ascetic Kaḷāramaṭṭaka - "This ascetic is excellent" - before long he, having put on clothes, wandering about with a companion, eating rice and food made with flour, having passed by all the shrines of Vesālī, fallen from fame, will die.'

"Then, Bhaggava, the naked ascetic Kaḷāramaṭṭaka, before long, having put on clothes, wandering about with a companion, eating rice and food made with flour, having passed by all the shrines of Vesālī, fallen from fame, died.

14. Bhaggava, Sunakkhatta the Licchavi's son heard - 'The naked ascetic Kaḷāramaṭṭaka, it seems, having put on clothes, wandering about with a companion, eating rice and food made with flour, having passed by all the shrines of Vesālī, fallen from fame, has died.' Then, Bhaggava, Sunakkhatta the Licchavi's son approached me; having approached, he paid respect to me and sat down to one side. To Sunakkhatta the Licchavi's son seated to one side, I, Bhaggava, said this - 'What do you think, Sunakkhatta, just as I declared to you concerning the naked ascetic Kaḷāramaṭṭaka, was that result just so, or otherwise?' 'Just as the Blessed One declared to me concerning the naked ascetic Kaḷāramaṭṭaka, venerable sir, that result was just so, not otherwise.' 'What do you think, Sunakkhatta, this being so, has a miracle through super-human achievement been performed or not?' 'Certainly, venerable sir, this being so, a miracle through super-human achievement has been performed, not unperformed.' 'Yet even so, you, foolish man, speak thus of me who performs a miracle through super-human achievement - "But indeed, venerable sir, the Blessed One does not perform for me a miracle through super-human achievement."' See, foolish man, how much you have failed in this.' "Even though being spoken to thus by me, Bhaggava, Sunakkhatta the Licchavi's son departed from this Teaching and discipline, just as one bound for the realm of misery, bound for hell.

The Story of the Naked Ascetic Pāthikaputta

15. "On one occasion, Bhaggava, I was dwelling right there at Vesālī in the Great Wood in the Pinnacled Hall. Now at that time the naked ascetic Pāthikaputta was dwelling at Vesālī, having attained the highest gain and the highest fame in the Vajji village. He spoke thus in the assembly at Vesālī - 'The ascetic Gotama claims knowledge, I too claim knowledge. One who claims knowledge is worthy to display a miracle through super-human achievement to another who claims knowledge. Let the ascetic Gotama come halfway, and I too will go halfway. There we both would perform a miracle through super-human achievement. If the ascetic Gotama performs one miracle through super-human achievement, I will perform two. If the ascetic Gotama performs two miracles through super-human achievement, I will perform four. If the ascetic Gotama performs four miracles through super-human achievement, I will perform eight. Thus however many miracles through super-human achievement the ascetic Gotama performs, I will perform double that, double that.'

16. "Then, Bhaggava, Sunakkhatta the Licchavi's son approached me; having approached, he paid respect to me and sat down to one side. Seated to one side, Bhaggava, Sunakkhatta the Licchavi's son said this to me - 'The naked ascetic Pāthikaputta, venerable sir, is dwelling at Vesālī, having attained the highest gain and the highest fame in the Vajji village. He spoke thus in the assembly at Vesālī - The ascetic Gotama claims knowledge, I too claim knowledge. One who claims knowledge is worthy to display a miracle through super-human achievement to another who claims knowledge. Let the ascetic Gotama come halfway, and I too will go halfway. There we both would perform a miracle through super-human achievement. If the ascetic Gotama performs one miracle through super-human achievement, I will perform two. If the ascetic Gotama performs two miracles through super-human achievement, I will perform four. If the ascetic Gotama performs four miracles through super-human achievement, I will perform eight. Thus however many miracles through super-human achievement the ascetic Gotama performs, I will perform double that, double that.'

"When this was said, I, Bhaggava, said this to Sunakkhatta the Licchavi's son - 'The naked ascetic Pāthikaputta, Sunakkhatta, is incapable of coming into my presence without abandoning that speech, without abandoning that thought, without relinquishing that view. If he were to think thus - I will go into the presence of the ascetic Gotama without abandoning that speech, without abandoning that thought, without relinquishing that view - his head would split apart.'

17. 'Let the Blessed One guard this speech, venerable sir, let the Fortunate One guard this speech.' 'But why do you, Sunakkhatta, speak thus to me - let the Blessed One guard this speech, venerable sir, let the Fortunate One guard this speech?' 'For this speech, venerable sir, has been spoken absolutely by the Blessed One - the naked ascetic Pāthikaputta is incapable of coming into my presence without abandoning that speech, without abandoning that thought, without relinquishing that view. If he were to think thus - 'I will go into the presence of the ascetic Gotama without abandoning that speech, without abandoning that thought, without relinquishing that view' - his head would split apart." And if, venerable sir, the naked ascetic Pāthikaputta were to come into the presence of the Blessed One in a deformed appearance, that would be false for the Blessed One.'

18. 'But, Sunakkhatta, would the Tathāgata speak such speech as leads to two outcomes?' 'But then, venerable sir, has the naked ascetic Pāthikaputta been known by the Blessed One, having encompassed his mind with his own mind - the naked ascetic Pāthikaputta is incapable of coming into my presence without abandoning that speech, without abandoning that thought, without relinquishing that view. If he were to think thus - I will go into the presence of the ascetic Gotama without abandoning that speech, without abandoning that thought, without relinquishing that view - his head would split apart'?

'Or did deities report this matter to the Blessed One - the naked ascetic Pāthikaputta, venerable sir, is incapable of coming into the presence of the Blessed One without abandoning that speech, without abandoning that thought, without relinquishing that view. If he were to think thus - I will go into the presence of the ascetic Gotama without abandoning that speech, without abandoning that thought, without relinquishing that view - his head would split apart'?

19. 'Having encompassed his mind with my mind, I have known, Sunakkhatta, the naked ascetic Pāthikaputta is incapable - the naked ascetic Pāthikaputta is incapable of coming into my presence without abandoning that speech, without abandoning that thought, without relinquishing that view. If he were to think thus - I will go into the presence of the ascetic Gotama without abandoning that speech, without abandoning that thought, without relinquishing that view - his head would split apart.'

'Deities also reported this matter to me - the naked ascetic Pāthikaputta, venerable sir, is incapable of coming into the presence of the Blessed One without abandoning that speech, without abandoning that thought, without relinquishing that view. If he were to think thus - I will go into the presence of the ascetic Gotama without abandoning that speech, without abandoning that thought, without relinquishing that view - his head would split apart.'

'Also one named Ajita, the general of the Licchavis, having recently died, has been reborn in the company of the Thirty-three. He too, having approached me, announced thus - shameless, venerable sir, is the naked ascetic Pāthikaputta; a liar, venerable sir, is the naked ascetic Pāthikaputta. The naked ascetic Pāthikaputta also declared about me in the Vajji village - Ajita, the general of the Licchavis, has been reborn in the great hell. But I, venerable sir, have not been reborn in the great hell; I have been reborn in the company of the Thirty-three. Shameless, venerable sir, is the naked ascetic Pāthikaputta; a liar, venerable sir, is the naked ascetic Pāthikaputta; and incapable, venerable sir, is the naked ascetic Pāthikaputta of coming into the presence of the Blessed One without abandoning that speech, without abandoning that thought, without relinquishing that view. If he were to think thus - I will go into the presence of the ascetic Gotama without abandoning that speech, without abandoning that thought, without relinquishing that view - his head would split apart.'

'Thus indeed, Sunakkhatta, having encompassed his mind with my mind, I have known the naked ascetic Pāthikaputta is incapable - the naked ascetic Pāthikaputta is incapable of coming into my presence without abandoning that speech, without abandoning that thought, without relinquishing that view. If he were to think thus - 'I will go into the presence of the ascetic Gotama without abandoning that speech, without abandoning that thought, without relinquishing that view' - his head would split apart." Deities also reported this matter to me - the naked ascetic Pāthikaputta, venerable sir, is incapable of coming into the presence of the Blessed One without abandoning that speech, without abandoning that thought, without relinquishing that view. If he were to think thus - I will go into the presence of the ascetic Gotama without abandoning that speech, without abandoning that thought, without relinquishing that view - his head would split apart.'

'Now I, Sunakkhatta, having walked for almsfood in Vesālī, after the meal, having returned from the alms round, will approach the park of the naked ascetic Pāthikaputta for the day residence. Now inform whomever you wish, Sunakkhatta.'

The Discussion on Supernormal Wonders

20. "Then, Bhaggava, having dressed in the earlier period of the day, taking my bowl and robe, I entered Vesālī for almsfood. Having walked for almsfood in Vesālī, after the meal, having returned from the alms round, I approached the park of the naked ascetic Pāthikaputta for the day residence. Then, Bhaggava, Sunakkhatta the Licchavi's son, being in a hurry, having entered Vesālī, approached the well-known Licchavis; having approached, he said this to the well-known Licchavis - 'This, friends, the Blessed One, having walked for almsfood in Vesālī, after the meal, having returned from the alms round, has approached the park of the naked ascetic Pāthikaputta for the day residence. Come forth, venerable sirs, come forth, venerable sirs, there will be a miracle of supernormal power through super-human achievement of the good ascetics.' Then, Bhaggava, this occurred to the well-known Licchavis - 'There will be, it is said, friend, a miracle of supernormal power through super-human achievement of the good ascetics; well then, friend, let us go.' And he approached the well-known wealthy brahmins, householders who had accumulated wealth, and ascetics and brahmins of various sects. Having approached, he said this to the well-known ascetics and brahmins of various sects - 'This, friends, the Blessed One, having walked for almsfood in Vesālī, after the meal, having returned from the alms round, has approached the park of the naked ascetic Pāthikaputta for the day residence. Come forth, venerable sirs, come forth, venerable sirs, there will be a miracle of supernormal power through super-human achievement of the good ascetics.' Then, Bhaggava, this occurred to the well-known ascetics and brahmins of various sects - 'There will be, it is said, friend, a miracle of supernormal power through super-human achievement of the good ascetics; well then, friend, let us go.'

"Then, Bhaggava, the well-known Licchavis, and the well-known wealthy brahmins, householders who had accumulated wealth, and ascetics and brahmins of various sects approached the park of the naked ascetic Pāthikaputta. That assembly, Bhaggava, was great, consisting of many hundreds, many thousands.

21. Bhaggava, the naked ascetic Pāthikaputta heard - 'The well-known Licchavis have come, the well-known wealthy brahmins, householders who have accumulated wealth, ascetics and brahmins of various sects have come. The ascetic Gotama too is seated for the day's abiding in my park.' Having heard this, fear, trepidation, and terror arose in him. Then, Bhaggava, the naked ascetic Pāthikaputta, frightened, agitated, with hair standing on end, approached the Tindukakhāṇu wandering ascetics' park.

Bhaggava, that assembly heard - 'The naked ascetic Pāthikaputta, it seems, frightened, agitated, with hair standing on end, has approached the Tindukakhāṇu wandering ascetics' park.' Then, Bhaggava, that assembly addressed a certain man -

'Come, my good man, go to the Tindukakhāṇu wandering ascetics' park, go to where the naked ascetic Pāthikaputta is. Having approached, say this to the naked ascetic Pāthikaputta - Come forward, friend Pāthikaputta, the well-known Licchavis have come, the well-known wealthy brahmins, householders who have accumulated wealth, ascetics and brahmins of various sects have come, the ascetic Gotama too is seated for the day's abiding in the venerable one's park; but this speech was spoken by you, friend Pāthikaputta, in the assembly at Vesālī: "The ascetic Gotama claims knowledge, I too claim knowledge. One who claims knowledge is worthy to display a miracle through super-human achievement to another who claims knowledge. Let the ascetic Gotama come halfway, and I too will go halfway. There we both would perform a miracle through super-human achievement. If the ascetic Gotama performs one miracle through super-human achievement, I will perform two. If the ascetic Gotama performs two miracles through super-human achievement, I will perform four. If the ascetic Gotama performs four miracles through super-human achievement, I will perform eight. Thus however many miracles through super-human achievement the ascetic Gotama performs, I will perform double that, double that." So come forward indeed, friend Pāthikaputta, halfway. Having come first of all, the ascetic Gotama is seated for the day's abiding in the venerable one's park.'

22. "Yes, madam," that man, having agreed to that assembly, went to the Tindukakhāṇu wandering ascetics' park, to where the naked ascetic Pāthikaputta was, and approached him. Having approached, he said this to the naked ascetic Pāthikaputta - 'Come forward, friend Pāthikaputta, the well-known Licchavis have come, the well-known wealthy brahmins, householders who have accumulated wealth, ascetics and brahmins of various sects have come. The ascetic Gotama too is seated for the day's abiding in the venerable one's park. But this speech was spoken by you, friend Pāthikaputta, in the assembly at Vesālī - "The ascetic Gotama claims knowledge; I too claim knowledge. One who claims knowledge is worthy to display a miracle through super-human achievement to another who claims knowledge. Etc. However much he does, I will do double that, double that." So come forward indeed, friend Pāthikaputta, halfway. Having come first of all, the ascetic Gotama is seated for the day's abiding in the venerable one's park.'

"When this was said, Bhaggava, the naked ascetic Pāthikaputta, having said 'I am coming, friend, I am coming, friend,' just squirmed there, and was not able to rise even from his seat. Then that man, Bhaggava, said this to the naked ascetic Pāthikaputta - 'What is this, friend Pāthikaputta, are your buttocks stuck to the chair, or is the chair stuck to your buttocks? Having said "I am coming, friend, I am coming, friend," you just squirm there, you are not able to rise even from your seat.' Even though being spoken to thus, Bhaggava, the naked ascetic Pāthikaputta, having said 'I am coming, friend, I am coming, friend,' just squirmed there, and was not able to rise even from his seat.

23. "When that man, Bhaggava, understood - 'This naked ascetic Pāthikaputta has been defeated. Having said "I am coming, friend, I am coming, friend," he just squirms there, he is not able to rise even from his seat.' Then having come to that assembly, he announced thus - 'The naked ascetic Pāthikaputta, friend, has been defeated. Having said "I am coming, friend, I am coming, friend," he just squirms there, he is not able to rise even from his seat.' When this was said, I, Bhaggava, said this to that assembly - 'The naked ascetic Pāthikaputta, friends, is incapable of coming into my presence without abandoning that speech, without abandoning that thought, without relinquishing that view. If he were to think thus - "I will go into the presence of the ascetic Gotama without abandoning that speech, without abandoning that thought, without relinquishing that view" - his head would split apart.'

The first recitation section is concluded.

24. "Then, Bhaggava, a certain Licchavi minister, having risen from his seat, said this to that assembly - 'If so, sirs, wait a moment, while I go. Perhaps I too might be able to bring the naked ascetic Pāthikaputta to this assembly.'

"Then, Bhaggava, that Licchavi minister went to the Tindukakhāṇu wandering ascetics' park, to where the naked ascetic Pāthikaputta was, and approached him. Having approached, he said this to the naked ascetic Pāthikaputta - 'Come forward, friend Pāthikaputta, it is better for you to come forward. The well-known Licchavis have come, the well-known wealthy brahmins, householders who have accumulated wealth, ascetics and brahmins of various sects have come. The ascetic Gotama too is seated for the day's abiding in the venerable one's park. But this speech was spoken by you, friend Pāthikaputta, in the assembly at Vesālī - "The ascetic Gotama claims knowledge, etc. However much he does, I will do double that, double that." So come forward indeed, friend Pāthikaputta, halfway. Having come first of all, the ascetic Gotama is seated for the day's abiding in the venerable one's park. But this speech was spoken, friend Pāthikaputta, by the ascetic Gotama in the assembly - "The naked ascetic Pāthikaputta is incapable of coming into my presence without abandoning that speech, without abandoning that thought, without relinquishing that view. If he were to think thus - 'I will go into the presence of the ascetic Gotama without abandoning that speech, without abandoning that thought, without relinquishing that view' - his head would split apart." Come forward, friend Pāthikaputta, by your coming forward we shall make victory for you, and defeat for the ascetic Gotama.'

"When this was said, Bhaggava, the naked ascetic Pāthikaputta, having said 'I am coming, friend, I am coming, friend,' just squirmed there, and was not able to rise even from his seat. Then, Bhaggava, that Licchavi minister said this to the naked ascetic Pāthikaputta - 'What is this, friend Pāthikaputta, are your buttocks stuck to the chair, or is the chair stuck to your buttocks? Having said "I am coming, friend, I am coming, friend," you just squirm there, you are not able to rise even from your seat.' Even though being spoken to thus, Bhaggava, the naked ascetic Pāthikaputta, having said 'I am coming, friend, I am coming, friend,' just squirmed there, and was not able to rise even from his seat.

25. "When, Bhaggava, that Licchavi minister understood - 'This naked ascetic Pāthikaputta has been defeated. Having said "I am coming, friend, I am coming, friend," he just squirms there, he is not able to rise even from his seat.' Then having come to that assembly, he announced thus - 'The naked ascetic Pāthikaputta, friend, has been defeated. Having said "I am coming, friend, I am coming, friend," he just squirms there, he is not able to rise even from his seat.' When this was said, I, Bhaggava, said this to that assembly - 'The naked ascetic Pāthikaputta, friends, is incapable of coming into my presence without abandoning that speech, without abandoning that thought, without relinquishing that view. If he were to think thus - I will go into the presence of the ascetic Gotama without abandoning that speech, without abandoning that thought, without relinquishing that view - his head would split apart. If the venerable Licchavis were to think thus - We shall bind the naked ascetic Pāthikaputta with straps and drag him with ox-yokes - those straps would break, or Pāthikaputta would. But the naked ascetic Pāthikaputta is incapable of coming into my presence without abandoning that speech, without abandoning that thought, without relinquishing that view. If he were to think thus - I will go into the presence of the ascetic Gotama without abandoning that speech, without abandoning that thought, without relinquishing that view - his head would split apart.'

26. "Then, Bhaggava, Jāliya, the pupil of Dārupattika, having risen from his seat, said this to that assembly - 'If so, sirs, wait a moment, while I go; perhaps I too might be able to bring the naked ascetic Pāthikaputta to this assembly.'

"Then, Bhaggava, Jāliya, the pupil of Dārupattika, went to the Tindukakhāṇu wandering ascetics' park, to where the naked ascetic Pāthikaputta was, and approached him. Having approached, he said this to the naked ascetic Pāthikaputta - 'Come forward, friend Pāthikaputta, it is better for you to come forward. The well-known Licchavis have come, the well-known wealthy brahmins, householders who have accumulated wealth, ascetics and brahmins of various sects have come. The ascetic Gotama too is seated for the day's abiding in the venerable one's park. But this speech was spoken by you, friend Pāthikaputta, in the assembly at Vesālī - "The ascetic Gotama claims knowledge, etc. However much he does, I will do double that, double that." So come forward indeed, friend Pāthikaputta, halfway. Having come first of all, the ascetic Gotama is seated for the day's abiding in the venerable one's park. But this speech was spoken, friend Pāthikaputta, by the ascetic Gotama in the assembly - the naked ascetic Pāthikaputta is incapable of coming into my presence without abandoning that speech, without abandoning that thought, without relinquishing that view. If he were to think thus - I will go into the presence of the ascetic Gotama without abandoning that speech, without abandoning that thought, without relinquishing that view - his head would split apart. If the venerable Licchavis were to think thus - We shall bind the naked ascetic Pāthikaputta with straps and drag him with ox-yokes - those straps would break, or Pāthikaputta would. But the naked ascetic Pāthikaputta is incapable of coming into my presence without abandoning that speech, without abandoning that thought, without relinquishing that view. If he were to think thus - I will go into the presence of the ascetic Gotama without abandoning that speech, without abandoning that thought, without relinquishing that view - his head would split apart. Come forward, friend Pāthikaputta, by your coming forward we shall make victory for you, and defeat for the ascetic Gotama.'

"When this was said, Bhaggava, the naked ascetic Pāthikaputta, having said 'I am coming, friend, I am coming, friend,' just squirmed there, and was not able to rise even from his seat. Then, Bhaggava, Jāliya, the pupil of Dārupattika, said this to the naked ascetic Pāthikaputta - 'What is this, friend Pāthikaputta, are your buttocks stuck to the chair, or is the chair stuck to your buttocks? Having said "I am coming, friend, I am coming, friend," you just squirm there, you are not able to rise even from your seat.' Even though being spoken to thus, Bhaggava, the naked ascetic Pāthikaputta, having said 'I am coming, friend, I am coming, friend,' just squirmed there, and was not able to rise even from his seat.

27. "When, Bhaggava, Jāliya, the pupil of Dārupattika, understood - 'This naked ascetic Pāthikaputta has been defeated. Having said "I am coming, friend, I am coming, friend," he just squirms there, he is not able to rise even from his seat' - then he said this to him -

'Once upon a time, friend Pāthikaputta, this occurred to a lion, the king of beasts - What if I were to make my dwelling place in dependence on a certain jungle thicket. Having made my dwelling place there, in the evening I would go out from my dwelling place, having gone out from my dwelling place I would stretch myself, having stretched myself I would survey all around the four directions, having surveyed all around the four directions I would roar the lion's roar three times, having roared the lion's roar three times I would depart for my food resort. Having killed the choicest in the herds of deer, having eaten the tender meat, I would return to that very dwelling place.'

'Then, friend, that lion, the king of beasts, made his dwelling place in dependence on a certain jungle thicket. Having made his dwelling place there, in the evening he went out from his dwelling place, having gone out from his dwelling place he stretched himself, having stretched himself he surveyed all around the four directions, having surveyed all around the four directions he roared the lion's roar three times, having roared the lion's roar three times he departed for his food resort. Having killed the choicest in the herds of deer, having eaten the tender meat, he returned to that very dwelling place.

28. 'Of that very lion, the king of beasts, friend Pāthikaputta, an old jackal, nourished on scraps, was both bloated and powerful. Then, friend, this occurred to that old jackal - Who am I, who is the lion, the king of beasts? What if I too were to make my dwelling place in dependence on a certain jungle thicket. Having made my dwelling place there, in the evening I would go out from my dwelling place, having gone out from my dwelling place I would stretch myself, having stretched myself I would survey all around the four directions, having surveyed all around the four directions I would roar the lion's roar three times, having roared the lion's roar three times I would depart for my food resort. Having killed the choicest in the herds of deer, having eaten the tender meat, I would return to that very dwelling place.'

'Then, friend, that old jackal made his dwelling place in dependence on a certain jungle thicket. Having made his dwelling place there, in the evening he went out from his dwelling place, having gone out from his dwelling place he stretched himself, having stretched himself he surveyed all around the four directions, having surveyed all around the four directions, thinking "I will roar the lion's roar three times," he howled only a jackal's howl, he howled only a wretched howl - who is this miserable jackal, and what is a lion's roar?

'Just so, friend Pāthikaputta, you, living on the achievements of the Fortunate One, eating the leftovers of the Fortunate One, think to assail the Tathāgatas, the Worthy Ones, the perfectly Self-awakened Ones. Who is this miserable Pāthikaputta, and what is the assailing of the Tathāgatas, the Worthy Ones, the perfectly Self-awakened Ones?'

29. "When, Bhaggava, Jāliya, the pupil of Dārupattika, was unable by this simile to cause the naked ascetic Pāthikaputta to move from that seat. Then he said this to him -

'Having considered himself a lion,

The jackal thought "I am the king of beasts";

Just so he howled a jackal's howl,

Who is this miserable jackal, and what is a lion's roar?'

30. "When, Bhaggava, Jāliya, the pupil of Dārupattika, was unable even by this simile to cause the naked ascetic Pāthikaputta to move from that seat. Then he said this to him -

'Following another's path, having considered himself in the scraps;

As long as he does not see himself, the jackal thinks himself a tiger.

Just so he howled a jackal's howl;

Who is this miserable jackal, and what is a lion's roar?'

31. "When, Bhaggava, Jāliya, the pupil of Dārupattika, was unable even by this simile to cause the naked ascetic Pāthikaputta to move from that seat. Then he said this to him -

'Having eaten frogs and threshing-floor mice,

And corpses thrown in cemeteries;

Grown up in a great forest, an empty forest,

The jackal thought "I am the king of beasts."

Just so he howled a jackal's howl;

Who is this miserable jackal, and what is a lion's roar?'

32. "When, Bhaggava, Jāliya, the pupil of Dārupattika, was unable even by this simile to cause the naked ascetic Pāthikaputta to move from that seat. Then having come to that assembly, he announced thus - 'The naked ascetic Pāthikaputta, friend, has been defeated. Having said "I am coming, friend, I am coming, friend," he just squirms there, he is not able to rise even from his seat.'

33. When this was said, I, Bhaggava, said this to that assembly - 'The naked ascetic Pāthikaputta, friends, is incapable of coming into my presence without abandoning that speech, without abandoning that thought, without relinquishing that view. If he were to think thus - I will go into the presence of the ascetic Gotama without abandoning that speech, without abandoning that thought, without relinquishing that view - his head would split apart. If the venerable Licchavis were to think thus - We shall bind the naked ascetic Pāthikaputta with straps and drag him with elephants - those straps would break, or Pāthikaputta would. But the naked ascetic Pāthikaputta is incapable of coming into my presence without abandoning that speech, without abandoning that thought, without relinquishing that view. If he were to think thus - I will go into the presence of the ascetic Gotama without abandoning that speech, without abandoning that thought, without relinquishing that view - his head would split apart.'

34. "Then, Bhaggava, I instructed, encouraged, inspired, and gladdened that assembly with a talk on the Teaching. Having instructed, encouraged, inspired, and gladdened that assembly with a talk on the Teaching, having brought about release from the great bondage, having pulled up eighty-four thousand beings from the great fortress, having attained the heat element, having risen up seven palm-tree heights into the sky, having created a flame for another seven palm-tree heights, having blazed up and smouldered, I appeared in the Pinnacled Hall in the Great Wood.

35. "Then, Bhaggava, Sunakkhatta the Licchavi's son approached me; having approached, he paid respect to me and sat down to one side. To Sunakkhatta the Licchavi's son seated to one side, I, Bhaggava, said this - 'What do you think, Sunakkhatta, just as I declared to you concerning the naked ascetic Pāthikaputta, was that result just so, or otherwise?' 'Just as the Blessed One declared to me concerning the naked ascetic Pāthikaputta, venerable sir, that result was just so, not otherwise.'

'What do you think, Sunakkhatta, this being so, has a miracle through super-human achievement been performed or not?' 'Certainly, venerable sir, this being so, a miracle through super-human achievement has been performed, not unperformed.' 'Yet even so, you, foolish man, speak thus of me who performs a miracle through super-human achievement - "But indeed, venerable sir, the Blessed One does not perform for me a miracle through super-human achievement." See, foolish man, how much you have failed in this.'

"Even though being spoken to thus by me, Bhaggava, Sunakkhatta the Licchavi's son departed from this Teaching and discipline, just as one bound for the realm of misery, bound for hell.

The Discussion on the Designation of Beginnings

36. "And I, Bhaggava, understand the origin. And I understand that, and I understand what is beyond that, and understanding that I do not grasp at it, and because I do not grasp, quenching is directly known by me; knowing which the Tathāgata does not fall into calamity.

37. "There are, Bhaggava, some ascetics and brahmins who declare the teacher's doctrine of creation by the Lord, creation by Brahmā, as the origin of the world. Having approached them, I speak thus - 'Is it true that you venerable ones declare the teacher's doctrine of creation by the Lord, creation by Brahmā, as the origin of the world?' And when thus questioned by me, they acknowledge 'yes.' Then I speak thus - 'But in what way do you venerable ones declare the teacher's doctrine of creation by the Lord, creation by Brahmā, as the origin of the world?' When asked by me they are not able to answer, and not being able to answer they ask me in return. When asked by them I answer -

38. 'There comes a time, friend, when, after a very long period has passed, this world contracts. When the world is contracting, beings for the most part are reborn in the Ābhassara Brahma world. There they dwell, mind-made, feeding on rapture, self-luminous, moving through the air, remaining in glory, and they continue thus for a very long time.

'There comes a time, friend, when, after a very long period has passed, this world expands. When the world is expanding, an empty Brahma-mansion appears. Then a certain being, due to the exhaustion of their life-span or the exhaustion of their merit, passes away from the realm of radiant gods and arises in the empty Brahma-mansion. There he dwells, mind-made, feeding on rapture, self-luminous, moving through the air, remaining in glory, and he continues thus for a very long time.

'Due to having dwelt there alone for a long time, agitation and discontent arise in him: "Oh, may other beings come to this state of being!" Then other beings, due to the exhaustion of their life-span or the exhaustion of their merit, pass away from the realm of radiant gods and arise in the Brahma-mansion in company with that being. There they too dwell, mind-made, feeding on rapture, self-luminous, moving through the air, remaining in glory, and they continue thus for a very long time.

39. 'There, friend, the being who was first reborn has this thought: "I am Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Supreme, the Ordainer, the Almighty, the Father of all that are and are to be. These beings were created by me. What is the reason for this? Because earlier I had this thought: 'Oh, may other beings come to this state of being!' Such was my mind's wish. And these beings have come to this state of being."

'Those beings who were reborn later also have this thought: "This venerable one is Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Supreme, the Ordainer, the Almighty, the Father of all that are and are to be. We were created by this venerable Brahmā. What is the reason for this? For we saw him here first arisen; while we arose afterwards."

40. 'There, friend, the being who was first reborn is of longer life span, of greater beauty, and more influential. But those beings who were reborn later are of shorter life span, of lesser beauty, and less influential.

'Now, friend, there is this possibility that some being, having passed away from that realm, comes to this state of being. Having come to this state of being, they go forth from home into homelessness. Having gone forth from home into homelessness, through ardour, striving, pursuit, diligence, and right attention, they attain such a concentration of mind that when the mind is concentrated, they recollect that past life; but do not recollect beyond that.

'They say thus - "That venerable one who is Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Supreme, the Ordainer, the Almighty, the Father of all that are and are to be, by whom we were created by that venerable Brahmā. He is permanent, stable, eternal, not subject to change, and will remain the same for eternity. But we who were created by that venerable Brahmā, we are impermanent, unstable, short-lived, subject to passing away, and have come to this state of being." Thus do you venerable ones declare the teacher's doctrine of creation by the Lord, creation by Brahmā, as the origin of the world.' 'They said thus - "Thus indeed, friend Gotama, we have heard, just as the venerable Gotama has said." "And I, Bhaggava, understand the origin. And I understand that, and I understand what is beyond that, and understanding that I do not grasp at it, and because I do not grasp, quenching is directly known by me. Knowing which the Tathāgata does not fall into calamity.

41. "There are, Bhaggava, some ascetics and brahmins who declare the teacher's doctrine of corruption through play as the origin of the world. Having approached them, I speak thus - 'Is it true that you venerable ones declare the teacher's doctrine of corruption through play as the origin of the world?' And when thus questioned by me, they acknowledge 'yes.' Then I speak thus - 'But in what way do you venerable ones declare the teacher's doctrine of corruption through play as the origin of the world?' When asked by me they are not able to answer, and not being able to answer they ask me in return. When asked by them I answer -

42. 'There are, friend, deities called "corrupted by play". They dwell excessively devoted to laughter, play, and delight. As they dwell excessively devoted to laughter, play, and delight, their mindfulness becomes confused; due to the decay of mindfulness, those deities pass away from that realm.

'Now, friend, there is this possibility that some being, having passed away from that realm, comes to this state of being; having come to this state of being, they go forth from home into homelessness; having gone forth from home into homelessness, through ardour, striving, pursuit, diligence, and right attention, they attain such a concentration of mind that when the mind is concentrated, they recollect that past life; but do not recollect beyond that.

'They say thus - Those venerable deities who are not corrupted by play do not dwell excessively devoted to laughter, play, and delight. As they do not dwell excessively devoted to laughter, play, and delight, their mindfulness does not become confused; due to the non-decay of mindfulness, those deities do not pass away from that realm; they are permanent, stable, eternal, not subject to change, and will remain just so for eternity. But we who were corrupted by play dwelt excessively devoted to laughter, play, and delight; as we dwelt excessively devoted to laughter, play, and delight, our mindfulness became confused; due to the decay of mindfulness, we passed away from that realm, impermanent, unstable, short-lived, subject to passing away, and have come to this state of being. Thus do you venerable ones declare the teacher's doctrine of corruption through play as the origin of the world.' 'They said thus - "Thus indeed, friend Gotama, we have heard, just as the venerable Gotama has said." "And I, Bhaggava, understand the origin. Etc. knowing which the Tathāgata does not fall into calamity.

43. "There are, Bhaggava, some ascetics and brahmins who declare the teacher's doctrine of corruption of mind as the origin of the world. Having approached them, I speak thus - 'Is it true that you venerable ones declare the teacher's doctrine of corruption of mind as the origin of the world?' And when thus questioned by me, they acknowledge 'yes.' Then I speak thus - 'But in what way do you venerable ones declare the teacher's doctrine of corruption of mind as the origin of the world?' When asked by me they are not able to answer, and not being able to answer they ask me in return. When asked by them I answer -

44. 'There are, friend, deities called "corrupted by mind". They dwell excessively observing one another. Observing one another excessively, they corrupt each other's minds. With minds corrupted towards one another, they become weary in body and weary in mind. These deities pass away from that realm.

'They say thus - Those venerable deities who are not corrupted by mind do not dwell excessively observing one another. Not observing one another excessively, they do not corrupt each other's minds. With minds uncorrupted towards one another, they do not become weary in body and weary in mind. These deities do not pass away from that realm; they are permanent, stable, eternal, not subject to change, and will remain just so for eternity. But we who were corrupted by mind observed one another excessively. Observing one another excessively, we corrupted each other's minds. With minds corrupted towards one another, we became weary in body and weary in mind. Thus we passed away from that realm, impermanent, unstable, short-lived, subject to passing away, and have come to this state of being. Thus do you venerable ones declare the teacher's doctrine of corruption by mind as the origin of the world.' 'They said thus - "Thus indeed, friend Gotama, we have heard, just as the venerable Gotama has said." "And I, Bhaggava, understand the origin. Etc. knowing which the Tathāgata does not fall into calamity.

45. "There are, Bhaggava, some ascetics and brahmins who declare the teacher's doctrine of fortuitous origination as the origin of the world. Having approached them, I speak thus - 'Is it true that you venerable ones declare the teacher's doctrine of fortuitous origination as the origin of the world?' And when thus questioned by me, they acknowledge 'yes.' Then I speak thus - 'But in what way do you venerable ones declare the teacher's doctrine of fortuitous origination as the origin of the world?' When asked by me they are not able to answer, and not being able to answer they ask me in return. When asked by them I answer -

46. 'There are, friend, deities called "non-percipient beings." And when perception arises, these deities pass away from that realm.

'Now, friend, there is this possibility. That some being, having passed away from that realm, comes to this state of being. Having come to this state of being, they go forth from home into homelessness. Having gone forth from home into homelessness, through ardour, striving, pursuit, diligence, and right attention, they attain such a concentration of mind that when the mind is concentrated, they recollect that arising of perception, but do not recollect beyond that.

'They say thus - the self and the world arose fortuitously. What is the reason for this? Because formerly I did not exist, but now, having not existed, I have transformed into a continuum.' Thus do you venerable ones declare the teacher's doctrine of fortuitous origination as the origin of the world?' 'They said thus - thus indeed, friend Gotama, we have heard, just as the venerable Gotama has said.' "And I, Bhaggava, understand the origin, and I understand that, and I understand what is beyond that, and understanding that I do not grasp at it, and because I do not grasp, quenching is directly known by me. Knowing which the Tathāgata does not fall into calamity.

47. "Though I speak thus and explain thus, Bhaggava, some ascetics and brahmins accuse me with what is untrue, hollow, false, and not factual - 'The ascetic Gotama is wrong, and the monks too. The ascetic Gotama says thus - At whatever time one enters and dwells in the beautiful deliverance, at that time one understands everything as only ugly.' But I, Bhaggava, do not say thus - 'At whatever time one enters and dwells in the beautiful deliverance, at that time one understands everything as only ugly.' But I, Bhaggava, say thus - 'At whatever time one enters and dwells in the beautiful deliverance, at that time one understands it as only beautiful.'

"But they are wrong, venerable sir, who regard the Blessed One as wrong, and the monks too. Thus confident am I, venerable sir, in the Blessed One. The Blessed One is able to teach me the Teaching in such a way that I might enter and dwell in the beautiful deliverance."

48. "This is difficult to do, Bhaggava, by you who hold a different view, a different acceptance, a different preference, a different practice, a different teacher's doctrine - to enter and dwell in the beautiful deliverance. Come now, Bhaggava, whatever confidence you have in me, that you should thoroughly protect." "If, venerable sir, this is difficult for me to do, holding a different view, a different acceptance, a different preference, a different practice, a different teacher's doctrine - to enter and dwell in the beautiful deliverance. Whatever confidence I have, venerable sir, in the Blessed One, that I shall thoroughly protect." This is what the Blessed One said. Delighted, the wandering ascetic Bhaggavagotta rejoiced in what the Blessed One had said.

The Discourse on Pāthika is concluded as first.

2. The Discourse at Udumbarikā's Monastery

The Story of the Wandering Ascetic Nigrodha

49. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. Now at that time the wandering ascetic Nigrodha was dwelling at the wanderers' park of Udumbarikā together with a great assembly of wanderers, about three hundred wanderers. Then the householder Sandhāna went out from Rājagaha during the day to see the Blessed One. Then this occurred to the householder Sandhāna: "It is not the right time to see the Blessed One. The Blessed One is in seclusion. It is also not the right time to see the monks who cultivate the mind. The monks who cultivate the mind are in seclusion. What if I were to approach the wanderers' park of Udumbarikā, where the wandering ascetic Nigrodha is?" Then the householder Sandhāna approached the wanderers' park of Udumbarikā.

50. Now at that time the wandering ascetic Nigrodha was seated together with a great assembly of wanderers, noisy, with loud noise and great noise, engaging in various kinds of pointless talk. That is: talk about kings, talk about thieves, talk about ministers, talk about armies, talk about perils, talk about battles, talk about food, talk about drink, talk about clothes, talk about beds, talk about garlands, talk about odours, talk about relatives, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about the dead, talk about diversity, speculations about the world, speculations about the sea, talk about existence and non-existence, and so on.

51. The wandering ascetic Nigrodha saw the householder Sandhāna coming from afar. Having seen him, he settled his own assembly - "Let the venerable ones be quiet, let the venerable ones not make a sound. This disciple of the ascetic Gotama, the householder Sandhāna, is coming. As far as the lay disciples of the ascetic Gotama who are clad in white dwell at Rājagaha, this householder Sandhāna is one of them. These venerable ones desire quietness, are disciplined in quietness, and speak in praise of quietness. Perhaps, having noticed that the assembly is quiet, he might think it fit to approach." When this was said, those wandering ascetics became silent.

52. Then the householder Sandhāna approached the wandering ascetic Nigrodha, and having approached, he exchanged friendly greetings with the wandering ascetic Nigrodha. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the householder Sandhāna said this to the wandering ascetic Nigrodha - "These venerable heterodox wandering ascetics, having come together and assembled, are noisy, with loud noise and great noise, engaged in various kinds of pointless talk. That is: talk about kings, etc. talk about existence and non-existence, and so on. But that Blessed One resorts to remote forest and woodland lodgings, secluded, with little sound, with little noise, having an atmosphere of solitude, suitable for human seclusion, suitable for retreat."

53. When this was said, the wandering ascetic Nigrodha said this to the householder Sandhāna - "May you know, householder, with whom does the ascetic Gotama converse, with whom does he engage in discussion, with whom does he engage in lucidity of wisdom? The wisdom of the ascetic Gotama has been destroyed by empty houses; the ascetic Gotama does not frequent assemblies; he is not capable of conversation. He frequents only the fringes. Just as a one-eyed cow, wandering along the borders, frequents only the fringes. Just so, the wisdom of the ascetic Gotama has been destroyed by empty houses; the ascetic Gotama does not frequent assemblies; he is not capable of conversation. He frequents only the fringes. Come now, householder, should the ascetic Gotama come to this assembly, with just one question we would confound him; methinks we would roll him over like a hollow pot."

54. The Blessed One heard this friendly conversation of the householder Sandhāna with the wandering ascetic Nigrodha with the divine ear element, purified and surpassing the human. Then the Blessed One, having descended from the Vulture's Peak mountain, approached the Peacock Feeding Ground on the bank of the Sumāgadhā pond; having approached, he walked up and down in the open air at the Peacock Feeding Ground on the bank of the Sumāgadhā pond. The wandering ascetic Nigrodha saw the Blessed One walking up and down in the open air at the Peacock Feeding Ground on the bank of the Sumāgadhā pond. Having seen him, he settled his own assembly - "Let the venerable ones be quiet, let the venerable ones not make a sound. This ascetic Gotama is walking up and down in the open air at the Peacock Feeding Ground on the bank of the Sumāgadhā pond. That venerable one desires quietness and speaks in praise of quietness. Perhaps, having noticed that the assembly is quiet, he might think it fit to approach. If the ascetic Gotama should come to this assembly, we would ask him this question - 'What, venerable sir, is that Teaching of the Blessed One by which the Blessed One trains disciples, by which the Blessed One's disciples, being trained, having attained comfort, acknowledge the fundamentals of the holy life as their disposition?'" When this was said, those wandering ascetics became silent.

The Doctrine of Disgust with Austerity

55. Then the Blessed One approached the wandering ascetic Nigrodha. Then the wandering ascetic Nigrodha said this to the Blessed One - "Come, venerable sir, Blessed One. Welcome, venerable sir, to the Blessed One. It has been a long time, venerable sir, since the Blessed One made this occasion, that is to say, for coming here. Let the Blessed One sit down, venerable sir, this seat is laid down." The Blessed One sat down on the prepared seat. The wandering ascetic Nigrodha too, having taken a certain low seat, sat down to one side. To the wandering ascetic Nigrodha seated to one side, the Blessed One said this - "Nigrodha, what discussion were you having as you sat together here? And what was the conversation that was interrupted?" When this was said, the wandering ascetic Nigrodha said this to the Blessed One: "Here, venerable sir, we saw the Blessed One walking up and down in the open air at the Peacock Feeding Ground on the bank of the Sumāgadhā pond. Having seen him, we said thus - 'If the ascetic Gotama should come to this assembly, we would ask him this question - What, venerable sir, is that Teaching of the Blessed One by which the Blessed One trains disciples, by which the Blessed One's disciples, being trained, having attained comfort, acknowledge the fundamentals of the holy life as their disposition?' This, venerable sir, was our discussion that was interrupted; then the Blessed One arrived."

56. "This is difficult to know, Nigrodha, by you who hold a different view, a different acceptance, a different preference, a different practice, a different teacher's doctrine - by which I train disciples, by which my disciples, being trained, having attained comfort, acknowledge the fundamentals of the holy life as their disposition. Come now, Nigrodha, ask me a question concerning your own teacher's doctrine of the practice of loathing evil - 'How is it, venerable sir, that austere asceticism and disgust for evil is fulfilled, and how is it unfulfilled?' When this was said, those wanderers became noisy, making loud sounds and great sounds - "Wonderful indeed, friend, marvellous indeed, friend, is the great power and great majesty of the ascetic Gotama, that he will set aside his own doctrine and invite us to admonish him with another's doctrine."

57. Then the wandering ascetic Nigrodha, having made those wandering ascetics quiet, said this to the Blessed One - "We, venerable sir, are advocates of austere asceticism and disgust for evil, we hold austere asceticism and disgust for evil as our core, we dwell clinging to austere asceticism and disgust for evil. How is it, venerable sir, that austere asceticism and disgust for evil is fulfilled, and how is it unfulfilled?"

"Here, Nigrodha, an austere ascetic is a naked ascetic, of loose habits, licking his hands, not one who comes when asked 'Come, venerable sir,' not one who stops when asked 'Stop, venerable sir,' he does not accept food brought to him, nor food specifically prepared for him, nor an invitation. He does not accept food from the mouth of a pot, nor from the mouth of a bowl, nor across a threshold where a goat stands, nor across a stick, nor across a pestle, nor from two eating together, nor from a pregnant woman, nor from a nursing woman, nor from a woman who has gone among men, nor from where food has been collected, nor where a dog is standing by, nor where flies are swarming, nor fish, nor meat, nor liquor, nor fermented drink, nor rice-water does he drink. He is a one-house man taking one morsel, or a two-house man taking two morsels, or a seven-house man taking seven morsels; he sustains himself with one small dish of food, he sustains himself with two small dishes of food, he sustains himself with seven small dishes of food; he takes food once a day, he takes food once every two days, he takes food once every seven days. Thus he dwells devoted to the practice of eating food in rotation even up to half a month. He is one who feeds on vegetables, or one who feeds on millet, or one who feeds on wild rice, or one who feeds on leather scraps, or one who feeds on moss, or one who feeds on rice bran, or one who feeds on rice scum, or one who feeds on sesame flour, or one who feeds on grass, or one who feeds on cow dung; he sustains himself on forest roots and fruits, feeding on fallen fruits. He wears hempen garments, he wears mixed garments, he wears shroud-cloth, he wears rag-robes, he wears bark-cloth, he wears cheetah hide, he wears a cloak of cheetah hide, he wears kusa-grass garments, he wears bark garments, he wears wood-shaving garments, he wears a blanket of human hair, he wears a blanket of horse-tail hair, he wears owl-feather garments, he is one who plucks out hair and beard being devoted to the practice of plucking out hair and beard, he is one who stands upright having rejected seats, he is one who squats being devoted to the striving of squatting, he is one who lies on thorns making his sleeping place on a bed of thorns, he makes his sleeping place on a plank, he makes his sleeping place on bare ground, he is one who lies on one side being a wearer of dust and dirt, he is one who lives in the open air accepting whatever seat is offered, he is one who eats filth being devoted to the practice of eating filth, he is one who abstains from drinking being devoted to abstaining from drinking, he dwells devoted to the practice of going down into the water three times including the evening. What do you think, Nigrodha, this being so, is austere asceticism and disgust for evil fulfilled or unfulfilled?" "Certainly, venerable sir, this being so, austere asceticism and disgust for evil is fulfilled, not unfulfilled." "Even in such fulfilled austere asceticism and disgust for evil, Nigrodha, I speak of various kinds of impurities."

Impurities

58. "But in what way, venerable sir, does the Blessed One speak of various kinds of impurities in such fulfilled austere asceticism and disgust for evil?" "Here, Nigrodha, an austere ascetic takes upon himself austere asceticism, and by that austere asceticism he is delighted, his thought fulfilled. Since, Nigrodha, an austere ascetic takes upon himself austere asceticism, and by that austere asceticism he is delighted, his thought fulfilled. This too, Nigrodha, is an impurity of the austere ascetic.

"Furthermore, Nigrodha, an austere ascetic takes upon himself austere asceticism, and by that austere asceticism he exalts himself and scoffs at others. Since, Nigrodha, an austere ascetic takes upon himself austere asceticism, and by that austere asceticism he exalts himself and scoffs at others. This too, Nigrodha, is an impurity of the austere ascetic.

"Furthermore, Nigrodha, an austere ascetic takes upon himself austere asceticism, and by that austere asceticism he becomes intoxicated, infatuated, and falls into heedlessness. Since, Nigrodha, an austere ascetic takes upon himself austere asceticism, and by that austere asceticism he becomes intoxicated, infatuated, and falls into heedlessness. This too, Nigrodha, is an impurity of the austere ascetic.

59. "Furthermore, Nigrodha, an austere ascetic takes upon himself austere asceticism, and by that austere asceticism he brings into existence material gain, honour and fame, and by that material gain, honour and fame he is delighted, his thought fulfilled. Since, Nigrodha, an austere ascetic takes upon himself austere asceticism, and by that austere asceticism he brings into existence material gain, honour and fame, and by that material gain, honour and fame he is delighted, his thought fulfilled. This too, Nigrodha, is an impurity of the austere ascetic.

"Furthermore, Nigrodha, an austere ascetic takes upon himself austere asceticism, and by that austere asceticism he brings into existence material gain, honour and fame, and by that material gain, honour and fame he exalts himself and scoffs at others. Since, Nigrodha, an austere ascetic takes upon himself austere asceticism, and by that austere asceticism he brings into existence material gain, honour and fame, and by that material gain, honour and fame he exalts himself and scoffs at others. This too, Nigrodha, is an impurity of the austere ascetic.

"Furthermore, Nigrodha, an austere ascetic takes upon himself austere asceticism, and by that austere asceticism he brings into existence material gain, honour and fame, and by that material gain, honour and fame he becomes intoxicated, infatuated, and falls into heedlessness. Since, Nigrodha, an austere ascetic takes upon himself austere asceticism, and by that austere asceticism he brings into existence material gain, honour and fame, and by that material gain, honour and fame he becomes intoxicated, infatuated, and falls into heedlessness. This too, Nigrodha, is an impurity of the austere ascetic.

60. "Furthermore, Nigrodha, an austere ascetic commits to discrimination regarding food - 'This is agreeable to me, this is not agreeable to me.' And whatever is not agreeable to him, that he abandons with longing. But whatever is agreeable to him, that he consumes greedy, infatuated, transgressing, not seeing the danger, without wisdom of escape. Etc. This too, Nigrodha, is an impurity of the austere ascetic.

"Furthermore, Nigrodha, an austere ascetic takes upon himself austere asceticism because of attachment to material gain, honour, and praise - 'Kings, royal ministers, nobles, brahmins, householders, and sectarians will honour me.' Etc. This too, Nigrodha, is an impurity of the austere ascetic.

61. "Furthermore, Nigrodha, an austere ascetic disparages a certain ascetic or brahmin - 'Why does this one who lives on abundant food devour everything? That is: root-propagated seeds, stem-propagated seeds, joint-propagated seeds, cutting-propagated seeds, and seed-propagated seeds as the fifth - a thunderbolt wheel, a deceitful tooth, by the mere claim of being an ascetic.' Etc. This too, Nigrodha, is an impurity of the austere ascetic.

"Furthermore, Nigrodha, an austere ascetic sees a certain ascetic or brahmin being honoured, respected, revered, and venerated among families. Having seen this, he has this thought: 'Indeed, they honour, respect, revere, and venerate this one who lives on abundant food among families. But me, an austere ascetic who leads a miserable life, they do not honour among families, they do not respect, they do not revere, they do not venerate.' Thus he arouses jealousy and stinginess among families. Etc. This too, Nigrodha, is an impurity of the austere ascetic.

62. "Furthermore, Nigrodha, an austere ascetic sits down within range of sight... etc. This too, Nigrodha, is an impurity of the austere ascetic.

"Furthermore, Nigrodha, an austere ascetic goes about among families displaying himself - 'This too is my austere asceticism, this too is my austere asceticism.' Etc. This too, Nigrodha, is an impurity of the austere ascetic.

"Furthermore, Nigrodha, an austere ascetic practises something concealed. When asked 'Is this agreeable to you?' while it is not agreeable, he says - 'It is agreeable.' While it is agreeable, he says - 'It is not agreeable.' Thus he becomes a conscious speaker of falsehood. Etc. This too, Nigrodha, is an impurity of the austere ascetic.

"Furthermore, Nigrodha, when the Tathāgata or a disciple of the Tathāgata is teaching the Teaching, an austere ascetic does not approve of an existing exposition that should be approved. Etc. This too, Nigrodha, is an impurity of the austere ascetic.

63. "Furthermore, Nigrodha, an austere ascetic is prone to wrath and bears grudges. Since, Nigrodha, an austere ascetic is prone to wrath and bears grudges. This too, Nigrodha, is an impurity of the austere ascetic.

"Furthermore, Nigrodha, an austere ascetic is one who depreciates another's worth and is spiteful. Etc. He is envious and stingy. He is fraudulent and deceitful. He is obstinate and arrogant. He has evil desires and has come under the control of evil desires. He holds wrong views and is possessed of an extreme view. He is adhering to his own views, holding on to them tenaciously, relinquishing them with difficulty. Since, Nigrodha, an austere ascetic is adhering to his own views, holding on to them tenaciously, relinquishing them with difficulty. This too, Nigrodha, is an impurity of the austere ascetic.

"What do you think, Nigrodha, are these impurities of austere asceticism and disgust for evil or not impurities?" "Certainly, venerable sir, these are impurities of austere asceticism and disgust for evil, not non-impurities. Now, venerable sir, there is this possibility that here some austere ascetic might be possessed of all these impurities; what then to say of one or another of them?"

The Discussion on Attaining the Pure Outer Bark

64. "Here, Nigrodha, an austere ascetic takes upon himself austere asceticism, and by that austere asceticism he is not delighted, his thought not fulfilled. Since, Nigrodha, an austere ascetic takes upon himself austere asceticism, and by that austere asceticism he is not delighted, his thought not fulfilled. Thus he is pure in that state.

"Furthermore, Nigrodha, an austere ascetic takes upon himself austere asceticism, and by that austere asceticism he does not exalt himself nor scoff at others. Etc. Thus he is pure in that state.

"Furthermore, Nigrodha, an austere ascetic takes upon himself austere asceticism, and by that austere asceticism he does not become intoxicated, does not become infatuated, does not fall into heedlessness. Etc. Thus he is pure in that state.

65. "Furthermore, Nigrodha, an austere ascetic takes upon himself austere asceticism, and by that austere asceticism he brings into existence material gain, honour and fame, and by that material gain, honour and fame he is not delighted, his thought not fulfilled. Etc. Thus he is pure in that state.

"Furthermore, Nigrodha, an austere ascetic takes upon himself austere asceticism, and by that austere asceticism he brings into existence material gain, honour and fame, and by that material gain, honour and fame he does not become intoxicated, does not become infatuated, does not fall into heedlessness. Etc. Thus he is pure in that state.

66. "Furthermore, Nigrodha, an austere ascetic does not commit to discrimination regarding food - 'This is agreeable to me, this is not agreeable to me.' And whatever is not agreeable to him, that he abandons without longing. But whatever is agreeable to him, that he consumes not greedy, not infatuated, not transgressing, seeing the danger, with wisdom of escape. Etc. Thus he is pure in that state.

"Furthermore, Nigrodha, an austere ascetic does not take upon himself austere asceticism because of attachment to material gain, honour, and praise - 'Kings, royal ministers, nobles, brahmins, householders, and sectarians will honour me.' Etc. Thus he is pure in that state.

67. "Furthermore, Nigrodha, an austere ascetic does not disparage a certain ascetic or brahmin - 'Why does this one who lives on abundant food devour everything? That is: root-propagated seeds, stem-propagated seeds, joint-propagated seeds, cutting-propagated seeds, and seed-propagated seeds as the fifth - a thunderbolt wheel, a deceitful tooth, by the mere claim of being an ascetic.' Etc. Thus he is pure in that state.

"Furthermore, Nigrodha, an austere ascetic sees a certain ascetic or brahmin being honoured, respected, revered, and venerated among families. Having seen this, he does not have this thought: 'Indeed, they honour, respect, revere, and venerate this one who lives on abundant food among families. But me, an austere ascetic who leads a miserable life, they do not honour among families, they do not respect, they do not revere, they do not venerate.' Thus he does not arouse jealousy and stinginess among families. Etc. Thus he is pure in that state.

68. "Furthermore, Nigrodha, an austere ascetic does not sit down within range of sight... etc. Thus he is pure in that state.

"Furthermore, Nigrodha, an austere ascetic does not go about among families displaying himself - 'This too is my austere asceticism, this too is my austere asceticism.' Etc. Thus he is pure in that state.

"Furthermore, Nigrodha, an austere ascetic does not practise anything concealed. He - When asked 'Is this agreeable to you?' while it is not agreeable, he says - 'It is not agreeable.' While it is agreeable, he says - 'It is agreeable.' Thus he is not a conscious speaker of falsehood. Etc. Thus he is pure in that state.

"Furthermore, Nigrodha, when the Tathāgata or a disciple of the Tathāgata is teaching the Teaching, an austere ascetic approves of an existing exposition that should be approved. Etc. Thus he is pure in that state.

69. "Furthermore, Nigrodha, an austere ascetic is without wrath and without resentment. Since, Nigrodha, an austere ascetic is without wrath and without resentment, thus he is pure in that state.

"Furthermore, Nigrodha, an austere ascetic is without depreciation and without spite. Etc. He is without envy and without stinginess. He is not fraudulent and not deceitful. He is not obstinate and not arrogant. He does not have evil desires and has not come under the control of evil desires. He does not hold wrong views and is not possessed of an extreme view. He is not adhering to his own views, not holding on to them tenaciously, relinquishing them easily. Since, Nigrodha, an austere ascetic is not adhering to his own views, not holding on to them tenaciously, relinquishing them easily. Thus he is pure in that state.

"What do you think, Nigrodha, this being so, is austere asceticism and disgust for evil pure or impure?" "Certainly, venerable sir, this being so, austere asceticism and disgust for evil is pure, not impure, and has reached the summit and reached the substance." "Not so, Nigrodha, to that extent austere asceticism and disgust for evil has not reached the summit and reached the substance; but rather it has only reached the outer bark."

The Discussion on Attaining the Pure Inner Bark

70. "But to what extent, venerable sir, does austere asceticism and disgust for evil reach the summit and reach the substance? It would be good, venerable sir, if the Blessed One would lead me to the very summit of austere asceticism and disgust for evil, to the very substance." "Here, Nigrodha, an austere ascetic is restrained by the fourfold restraint. And how, Nigrodha, is an austere ascetic restrained by the fourfold restraint? Here, Nigrodha, an austere ascetic does not kill a living being, does not cause a living being to be killed, and is not approving of one who kills a living being. He does not take what is not given, does not cause what is not given to be taken, and is not approving of one who takes what is not given. He does not speak falsely, does not cause falsehood to be spoken, and is not approving of one who speaks falsely. He does not desire what is cultivated, does not cause what is cultivated to be desired, and is not approving of one who desires what is cultivated. Thus, Nigrodha, an austere ascetic is restrained by the fourfold restraint.

"When, Nigrodha, an austere ascetic is restrained by the fourfold restraint, this is for him by way of his austere asceticism. He progresses and does not return to the lower life. He 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. He, after the meal, having returned from his alms round, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. He, having abandoned covetousness in the world, dwells with a mind free from covetousness; he purifies the mind of covetousness. Having abandoned anger and malice, he dwells with a mind free from ill-will, compassionate for the welfare of all living beings; he purifies the mind of anger and malice. Having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and fully aware; he purifies the mind of sloth and torpor. Having abandoned restlessness and remorse, he dwells unagitated, with a mind internally calmed; he purifies the mind of restlessness and remorse. Having abandoned sceptical doubt, he dwells as one who has crossed over doubt, without uncertainty regarding wholesome mental states; he purifies the mind of sceptical doubt.

71. "He, having abandoned these five mental hindrances, impurities of the mind that weaken wisdom, dwells 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 dwells 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 dwells 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 dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will.

"What do you think, Nigrodha. This being so, is austere asceticism and disgust for evil pure or impure?" "Certainly, venerable sir, this being so, austere asceticism and disgust for evil is pure, not impure, and has reached the summit and reached the substance." "Not so, Nigrodha, to that extent austere asceticism and disgust for evil has not reached the summit and reached the substance; but rather it has only reached the bark."

The Discussion on Attaining the Pure Softwood

72. "But to what extent, venerable sir, does austere asceticism and disgust for evil reach the summit and reach the substance? It would be good, venerable sir, if the Blessed One would lead me to the very summit of austere asceticism and disgust for evil, to the very substance." "Here, Nigrodha, an austere ascetic is restrained by the fourfold restraint. And how, Nigrodha, is an austere ascetic restrained by the fourfold restraint? Etc. When, Nigrodha, an austere ascetic is restrained by the fourfold restraint, this is for him by way of his austere asceticism. He progresses and does not return to the lower life. He resorts to a secluded lodging... etc. He, having abandoned these five mental hindrances, impurities of the mind that weaken wisdom, with a mind accompanied by friendliness... etc. with a mind accompanied by compassion... etc. with a mind accompanied by altruistic joy... etc. he dwells having pervaded with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will. He recollects manifold past lives, as follows - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many cosmic cycles of universe-contraction, many cosmic cycles of universe-expansion, many cosmic cycles of universe-contraction and expansion - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; there too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives.

The Discussion on Attaining the Pure Heartwood and Core

73. "But to what extent, venerable sir, does austere asceticism and disgust for evil reach the summit and reach the substance? It would be good, venerable sir, if the Blessed One would lead me to the very summit of austere asceticism and disgust for evil, to the very substance." "Here, Nigrodha, an austere ascetic is restrained by the fourfold restraint. And how, Nigrodha, is an austere ascetic restrained by the fourfold restraint? Etc. When, Nigrodha, an austere ascetic is restrained by the fourfold restraint, this is for him by way of his austere asceticism. He progresses and does not return to the lower life. He resorts to a secluded lodging... etc. He, having abandoned these five mental hindrances, impurities of the mind that weaken wisdom, with a mind accompanied by friendliness... etc. he dwells having pervaded with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will. He recollects manifold past lives. That is: one birth, two births, three births, four births, five births... etc. thus with aspects and terms he recollects manifold past lives. With the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions: 'These beings indeed, sirs, endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views. Upon the body's collapse at death, they have arisen in a realm of misery, an unfortunate realm, a nether world, in hell. But these beings, sirs, endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, not revilers of the noble ones, holding right views, undertaking actions based on right views. Upon the body's collapse at death, they have arisen in a fortunate realm, in a heavenly world.' Thus with the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions.

74. "To this extent indeed, Nigrodha, austere asceticism and disgust for evil has reached the summit and reached the substance. Thus indeed, Nigrodha, what you said to me - 'What, venerable sir, is that Teaching of the Blessed One by which the Blessed One trains disciples, by which the Blessed One's disciples, being trained, having attained comfort, acknowledge the fundamentals of the holy life as their disposition?' Thus indeed, Nigrodha, that state is more superior and more sublime, by which I train disciples, by which my disciples, being trained, having attained comfort, acknowledge the fundamentals of the holy life as their disposition."

When this was said, those wanderers became noisy, making loud sounds and great sounds - "Here we are lost together with our teachers, we do not understand anything further beyond this."

Nigrodha's Brooding

75. When the householder Sandhāna knew - "Surely now these heterodox wandering ascetics listen to what the Blessed One has said, lend an ear, and apply their minds to final knowledge." Then he said this to the wandering ascetic Nigrodha - "Thus indeed, Venerable Nigrodha, what you said to me - 'May you know, householder, with whom does the ascetic Gotama converse, with whom does he engage in discussion, with whom does he engage in lucidity of wisdom? The wisdom of the ascetic Gotama has been destroyed by empty houses; the ascetic Gotama does not frequent assemblies; he is not capable of conversation. He frequents only the fringes; just as a one-eyed cow, wandering along the borders, frequents only the fringes. Just so, the wisdom of the ascetic Gotama has been destroyed by empty houses; the ascetic Gotama does not frequent assemblies; he is not capable of conversation; he frequents only the fringes; come now, householder, should the ascetic Gotama come to this assembly, with just one question we would confound him; methinks we would roll him over like a hollow pot.' This, venerable sir, is that Blessed One, the Worthy One, the Perfectly Self-awakened One, who has arrived here; now make him one who does not frequent assemblies, make him a one-eyed cow wandering along the borders, confound him with just one question, roll him over like a hollow pot." When this was said, the wandering ascetic Nigrodha sat silent, downcast, with drooping shoulders, face cast down, brooding, without response.

76. Then the Blessed One, having understood that the wandering ascetic Nigrodha had become silent, downcast, with drooping shoulders, with face cast down, pondering, bewildered, said this to the wandering ascetic Nigrodha - "Is it true, Nigrodha, that this speech was spoken by you?" "True, venerable sir, this speech was spoken by me, as by a fool, as by one confused, as by one unskilled." "What do you think, Nigrodha. What have you heard from wandering ascetics who are senior, elderly, teachers and teachers' teachers, when they speak - 'Those who were Worthy Ones, Perfectly Self-awakened Ones in the past period of time, did those Blessed Ones thus, having come together and assembled, dwell noisy, with loud noise and great noise, engaged in various kinds of pointless talk. That is: talk about kings, talk about thieves, etc. talk about existence and non-existence, and so on. Just as you do now together with your teacher. Or did those Blessed Ones thus resort to remote forest and woodland lodgings, secluded, with little sound, with little noise, having an atmosphere of solitude, suitable for human seclusion, suitable for retreat, just as I do now?'

"I have heard this, venerable sir. From wandering ascetics who are senior, elderly, teachers and teachers' teachers, when they speak - 'Those who were Worthy Ones, Perfectly Self-awakened Ones in the past period of time, those Blessed Ones did not thus, having come together and assembled, dwell noisy, with loud noise and great noise, engaged in various kinds of pointless talk. That is: talk about kings, talk about thieves, etc. talk about existence and non-existence, and so on, just as I do now together with my teacher. Thus those Blessed Ones resort to remote forest and woodland lodgings, secluded, with little sound, with little noise, having an atmosphere of solitude, suitable for human seclusion, suitable for retreat, just as the Blessed One does now.'"

"Did it not occur to you, Nigrodha, being intelligent, mindful, and elderly - 'That Blessed One is enlightened, he teaches the Teaching for enlightenment; that Blessed One is tamed, he teaches the Teaching for taming; that Blessed One is peaceful, he teaches the Teaching for peace; that Blessed One has crossed over, he teaches the Teaching for crossing over; that Blessed One has attained final Nibbāna, he teaches the Teaching for final Nibbāna'?"

The Realisation of the Goal of the Holy Life

77. When this was said, the wandering ascetic Nigrodha said this to the Blessed One - "A transgression overcame me, venerable sir, as one who was foolish, as one who was confused, as one who was unwholesome, in that I spoke thus to the Blessed One. May the Blessed One accept my transgression as a transgression for the sake of restraint in the future." "Truly, Nigrodha, a transgression overcame you as one who was foolish, as one who was confused, as one who was unwholesome, in that you spoke thus to me. But since you, Nigrodha, having seen the transgression as a transgression, make amends according to the Teaching, we accept it from you. For this is growth, Nigrodha, in the Noble One's discipline: whoever, having seen a transgression as a transgression, makes amends according to the Teaching, and commits to restraint in the future. But I, Nigrodha, speak thus -

'Let an intelligent person come, one who is not fraudulent, not deceitful, of upright nature; I will instruct him, I will teach the Teaching. Proceeding in accordance with the advice, 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 will dwell - for seven years. Let alone seven years, Nigrodha. Let an intelligent person come, one who is not fraudulent, not deceitful, of upright nature; I will instruct him, I will teach the Teaching. Proceeding in accordance with the advice, 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 will dwell - for six years. Five years... four years... three years... two years... one year. Let alone one year, Nigrodha. Let an intelligent person come, one who is not fraudulent, not deceitful, of upright nature; I will instruct him, I will teach the Teaching. Proceeding in accordance with the advice, 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 will dwell - for seven months. Let alone seven months, Nigrodha... six months... five months... four months... three months... two months... one month... a fortnight. Let alone a fortnight, Nigrodha. Let an intelligent person come, one who is not fraudulent, not deceitful, of upright nature; I will instruct him, I will teach the Teaching. Proceeding in accordance with the advice, 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 will dwell - for seven days.'

The Brooding of the Wandering Ascetics

78. "Now, Nigrodha, you might think thus - 'The ascetic Gotama speaks thus out of desire for pupils.' But this, Nigrodha, should not be seen thus. Whoever is your teacher, let him remain your teacher. Now, Nigrodha, you might think thus - 'The ascetic Gotama speaks thus wishing to divert us from our recitation.' But this, Nigrodha, should not be seen thus. Whatever is your recitation, let it remain your recitation. Now, Nigrodha, you might think thus - 'The ascetic Gotama speaks thus wishing to divert us from our livelihood.' But this, Nigrodha, should not be seen thus. Whatever is your livelihood, let it remain your livelihood. Now, Nigrodha, you might think thus - 'The ascetic Gotama speaks thus wishing to establish us in those mental states that are unwholesome and reckoned as unwholesome together with our teachers.' But this, Nigrodha, should not be seen thus. Let those mental states of yours remain unwholesome and reckoned as unwholesome together with your teachers. Now, Nigrodha, you might think thus - 'The ascetic Gotama speaks thus wishing to separate us from those mental states that are wholesome and reckoned as wholesome together with our teachers.' But this, Nigrodha, should not be seen thus. Let those mental states of yours remain wholesome and reckoned as wholesome together with your teachers. Thus indeed, Nigrodha, I do not speak thus out of desire for pupils, nor do I speak thus wishing to divert you from your recitation, nor do I speak thus wishing to divert you from your livelihood, nor do I speak thus wishing to establish you in those mental states that are unwholesome and reckoned as unwholesome together with your teachers, nor do I speak thus wishing to separate you from those mental states that are wholesome and reckoned as wholesome together with your teachers. But there are, Nigrodha, unwholesome mental states that have not been abandoned, that are subject to defilement, that lead to rebirth, that give trouble, that have painful results, that lead to future birth, ageing and death, for the abandoning of which I teach the Teaching. For those of you who practise accordingly, defiling mental states will be abandoned, purifying mental states will increase, and you will, in this very life, having realised by direct knowledge yourselves, having attained the fulfilment and expansion of wisdom, dwell therein."

79. When this was said, those wandering ascetics sat silent, downcast, with drooping shoulders, with faces cast down, pondering, bewildered, as if their minds were possessed by Māra. Then this occurred to the Blessed One: "All these foolish men are touched by the Evil One. For not even one of them will think thus: 'Come, let us live the holy life under the ascetic Gotama even for the purpose of knowing - what will seven days do?'" Then the Blessed One, having roared a lion's roar at the wanderers' park of Udumbarikā, having risen up into the sky, appeared on the Vulture's Peak mountain. And the householder Sandhāna at that very moment entered Rājagaha.

The Discourse on Udumbarikā is concluded as second.

3. The Discourse on the Universal Monarch

Having Oneself as an Island and Refuge

80. Thus have I heard - On one occasion the Blessed One was dwelling among the Magadhans at Mātulā. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this - "Monks, 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, monks, 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, 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 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.

"Monks, walk in your own resort, in your own paternal domain. Monks, for those walking in their own resort, in their own paternal domain, Māra will not gain access, Māra will not gain an object. Monks, because of undertaking wholesome mental states, thus this merit increases.

King Daḷhanemi the Universal Monarch

81. "Once upon a time, monks, there was a king named Daḷhanemi, 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. He had these seven treasures, as follows - 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 had more than a thousand sons, brave, heroic in form, crushers of enemy armies. He dwelt having conquered this earth bounded by the ocean, without rod, without sword, by righteousness.

82. "Then, monks, King Daḷhanemi, after the elapse of many years, many hundreds of years, many thousands of years, addressed a certain man – 'When you, my good man, should see the divine wheel treasure drawn back, fallen from its place, then you should inform me.' 'Yes, Sire,' monks, that man assented to King Daḷhanemi. That man, monks, after the elapse of many years, many hundreds of years, many thousands of years, saw the divine wheel treasure drawn back, fallen from its place, and having seen it, he approached King Daḷhanemi; having approached, he said this to King Daḷhanemi – 'May Your Majesty know, your divine wheel treasure has drawn back, fallen from its place.' Then, monks, King Daḷhanemi, having had his eldest son, the prince, summoned, said this – 'My divine wheel treasure, dear prince, has truly drawn back, fallen from its place. I have heard this – for whatever wheel-turning monarch whose divine wheel treasure draws back, falls from its place, that king will not live long now.' I have enjoyed human sensual pleasures; now is the time for me to seek divine pleasures. Come, dear prince, take charge of this earth bounded by the ocean. But I, having shaved off my hair and beard, having put on ochre robes, shall go forth from home into homelessness.'

83. "Then, monks, King Daḷhanemi, having thoroughly instructed his eldest son, the prince, in the kingdom, having shaved off his hair and beard, having put on ochre robes, went forth from home into homelessness. Seven days after the royal seer had gone forth, monks, the divine wheel treasure disappeared.

"Then, monks, a certain man approached the king of the warrior caste, anointed on the head; having approached, he said this to the king of the warrior caste, anointed on the head – 'May Your Majesty know, the divine wheel treasure has disappeared.' Then, monks, the king of the warrior caste, anointed on the head, when the divine wheel treasure had disappeared, was displeased, and experienced displeasure. He approached the royal seer; having approached, he said this to the royal seer – 'May Your Majesty know, the divine wheel treasure has disappeared.' When this was said, monks, the royal seer said this to the king of the warrior caste, anointed on the head – 'Do not, dear son, be displeased when the divine wheel treasure has disappeared, do not experience displeasure, for the divine wheel treasure is not your paternal inheritance. Come now, dear son, practise the noble duty of a wheel-turning monarch. Now there is this possibility, that for you, practising the noble duty of a wheel-turning monarch, on the uposatha day, the fifteenth, when you have bathed your head, are observing the uposatha, and have gone up to the upper terrace of the excellent palace, the divine wheel treasure will become manifest, with a thousand spokes, with rim, with nave, complete in every respect.'

The Noble Duty of a Universal Monarch

84. "'But what, Sire, is that noble duty of a wheel-turning monarch?' 'If so, dear son, relying on the Teaching alone, honouring the Teaching, respecting the Teaching, revering the Teaching, venerating the Teaching, paying homage to the Teaching, having the Teaching as your banner, having the Teaching as your standard, having the Teaching as authority, arrange righteous protection, shelter and safeguarding for the people within, for the army, for the warrior nobles, for the dependents, for the brahmins and householders, for the townspeople and country folk, for the ascetics and brahmins, for the beasts and birds. And do not let wrongdoing prevail in your realm, dear son. And to those who are without wealth in your realm, dear son, you should give wealth. And those ascetics and brahmins in your realm, dear son, who abstain from vanity and negligence, who are established in patience and meekness, who tame themselves alone, who calm themselves alone, who bring themselves alone to final quenching - approaching them from time to time, you should question and examine them: "What, venerable sir, is wholesome, what is unwholesome, what is blameworthy, what is blameless, what should be cultivated, what should not be cultivated, what action done by me would be for my harm and suffering for a long time, or what action done by me would be for my welfare and happiness for a long time?" Having heard from them, you should completely avoid what is unwholesome, and having accepted what is wholesome, you should practise it. This, dear son, is that noble duty of a wheel-turning monarch.'

The Manifestation of the Wheel Treasure

85. "'Yes, Sire,' monks, the king of the warrior caste, anointed on the head, having promised the royal seer, practised the noble duty of a wheel-turning monarch. For him, practising the noble duty of a wheel-turning monarch, 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 the king of the warrior caste, anointed on the head – 'I have heard this – for whatever king of the warrior caste, 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?

"Then, monks, the king of the warrior caste, anointed on the head, having risen from his seat, having arranged his upper robe on one shoulder, having taken a 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, monks, that wheel treasure rolled towards the eastern direction, and the wheel-turning monarch followed right behind together with his fourfold army. And, monks, in whatever region the wheel treasure came to rest, there the wheel-turning monarch took up residence together with his fourfold army. Now, monks, whatever hostile kings there were in the eastern direction, they approached the wheel-turning monarch and said thus – 'Come, great king, welcome to you, great king, it is your own, great king, instruct us, great king.' The wheel-turning monarch 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, monks, whatever hostile kings there were in the eastern direction, they became followers of the wheel-turning monarch.

86. "Then, monks, 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, and the wheel-turning monarch followed right behind together with his fourfold army. And, monks, in whatever region the wheel treasure came to rest, there the wheel-turning monarch took up residence together with his fourfold army. Now, monks, whatever hostile kings there were in the western direction, they approached the wheel-turning monarch and said thus – 'Come, great king, welcome to you, great king, it is your own, great king, instruct us, great king.' The wheel-turning monarch 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, monks, whatever hostile kings there were in the western direction, they became followers of the wheel-turning monarch.

87. "Then, monks, that wheel treasure, having plunged into the western ocean and having emerged, rolled towards the northern direction, and the wheel-turning monarch followed right behind together with his fourfold army. And, monks, in whatever region the wheel treasure came to rest, there the wheel-turning monarch took up residence together with his fourfold army. Now, monks, whatever hostile kings there were in the northern direction, they approached the wheel-turning monarch and said thus – 'Come, great king, welcome to you, great king, it is your own, great king, instruct us, great king.' The wheel-turning monarch 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, monks, whatever hostile kings there were in the northern direction, they became followers of the wheel-turning monarch.

"Then, monks, that wheel treasure, having conquered the earth bounded by the ocean, having returned to that very royal city, stood, methinks, as if fixed on its axle at the entrance to the inner palace of the wheel-turning monarch, at the head of the judgement hall, adorning the inner palace of the wheel-turning monarch.

The Discussion on the Second and Subsequent Universal Monarchs

88. "The second wheel-turning monarch also, monks, etc. The third wheel-turning monarch also, monks, The fourth wheel-turning monarch also, monks, The fifth wheel-turning monarch also, monks, The sixth wheel-turning monarch also, monks, The seventh wheel-turning monarch also, monks, after the elapse of many years, many hundreds of years, many thousands of years, addressed a certain man – 'When you, my good man, should see the divine wheel treasure drawn back, fallen from its place, then you should inform me.' 'Yes, Sire,' monks, that man assented to the wheel-turning monarch. That man, monks, after the elapse of many years, many hundreds of years, many thousands of years, saw the divine wheel treasure drawn back, fallen from its place. Having seen it, he approached the wheel-turning monarch; having approached, he said this to the wheel-turning monarch – 'May Your Majesty know, your divine wheel treasure has drawn back, fallen from its place.'

89. "Then, monks, the wheel-turning monarch, having had his eldest son, the prince, summoned, said this – 'My divine wheel treasure, dear prince, has truly drawn back, fallen from its place. I have heard this – for whatever wheel-turning monarch whose divine wheel treasure draws back, falls from its place, that king will not live long now.' I have enjoyed human sensual pleasures; now is the time for me to seek divine pleasures. Come, dear prince, take charge of this earth bounded by the ocean. But I, having shaved off my hair and beard, having put on ochre robes, shall go forth from home into homelessness.'

"Then, monks, the wheel-turning monarch, having thoroughly instructed his eldest son, the prince, in the kingdom, having shaved off his hair and beard, having put on ochre robes, went forth from home into homelessness. Seven days after the royal seer had gone forth, monks, the divine wheel treasure disappeared.

90. "Then, monks, a certain man approached the king of the warrior caste, anointed on the head; having approached, he said this to the king of the warrior caste, anointed on the head – 'May Your Majesty know, the divine wheel treasure has disappeared.' Then, monks, the king of the warrior caste, anointed on the head, when the divine wheel treasure had disappeared, was displeased. And he experienced displeasure; but he did not approach the royal seer and ask about the noble duty of a wheel-turning monarch. He ruled the country by his own judgement alone. When he ruled the country by his own judgement, the country did not prosper as before, as it had for the former kings who practised the noble duty of a wheel-turning monarch.

"Then, monks, the ministers and councillors, the accountants and chief ministers, the military commanders, the doorkeepers, and those who live by their wisdom, having assembled, said this to the king of the warrior caste, anointed on the head – 'When you, Sire, rule the country by your own judgement, the country does not prosper as before, as it did for the former kings who practised the noble duty of a wheel-turning monarch. There exist, Sire, in your realm, ministers and councillors, accountants and chief ministers, military commanders, doorkeepers, and those who live by their wisdom – both ourselves and others – who remember the noble duty of a wheel-turning monarch. Come now, Sire, ask us about the noble duty of a wheel-turning monarch. When asked by you, we shall explain to you the noble duty of a wheel-turning monarch.'

The Discussion on the Decline of Lifespan and Beauty

91. "Then, monks, the king of the warrior caste, anointed on the head, having convoked the ministers, the councillors, the accountants and chief ministers, the military commanders, the doorkeepers, and those who live by their wisdom, asked about the noble duty of a wheel-turning monarch. When asked by him, they explained to him the noble duty of a wheel-turning monarch. Having heard from them, he arranged righteous protection, shelter and safeguarding, but he did not give wealth to the poor. When wealth was not being given to the poor, poverty expanded. When poverty had expanded, a certain man took from others what was not given, reckoned a theft. They seized him. Having seized him, they showed him to the king of the warrior caste, anointed on the head – "This man, Sire, took from others what was not given, reckoned a theft." When this was said, monks, the king of the warrior caste, anointed on the head, said this to that man – "Is it true that you, my good man, took from others what was not given, reckoned a theft?" 'True, Sire.' 'Why?' 'Because, Sire, I cannot make a living.' Then, monks, the king of the warrior caste, anointed on the head, gave wealth to that man – "With this wealth, my good man, you should live yourself, support your mother and father, support your children and wife, engage in business activities, and establish an offering to ascetics and brahmins that is conducive to higher states, resulting in happiness, leading to heaven." "Yes, Sire," monks, that man assented to the king of the warrior caste, anointed on the head.

"Another man too, monks, took from others what was not given, reckoned a theft. They seized him. Having seized him, they showed him to the king of the warrior caste, anointed on the head – "This man, Sire, took from others what was not given, reckoned a theft." When this was said, monks, the king of the warrior caste, anointed on the head, said this to that man – "Is it true that you, my good man, took from others what was not given, reckoned a theft?" 'True, Sire.' 'Why?' 'Because, Sire, I cannot make a living.' Then, monks, the king of the warrior caste, anointed on the head, gave wealth to that man – "With this wealth, my good man, you should live yourself, support your mother and father, support your children and wife, engage in business activities, and establish an offering to ascetics and brahmins that is conducive to higher states, resulting in happiness, leading to heaven." "Yes, Sire," monks, that man assented to the king of the warrior caste, anointed on the head.

92. "Monks, the people heard – 'It is said, friend, that whoever takes from others what is not given, reckoned a theft, to them the king gives wealth.' Having heard, this occurred to them – 'What if we too were to take from others what is not given, reckoned a theft.' Then, monks, a certain man took from others what was not given, reckoned a theft. They seized him. Having seized him, they showed him to the king of the warrior caste, anointed on the head – "This man, Sire, took from others what was not given, reckoned a theft." When this was said, monks, the king of the warrior caste, anointed on the head, said this to that man – "Is it true that you, my good man, took from others what was not given, reckoned a theft?" 'True, Sire.' 'Why?' 'Because, Sire, I cannot make a living.' Then, monks, this occurred to the king of the warrior caste, anointed on the head – 'If I give wealth to whoever takes from others what is not given, reckoned a theft, thus this taking what is not given will increase. What if I were to thoroughly restrain this man, make an end of him at the root, cut off his head.' Then, monks, the king of the warrior caste, anointed on the head, commanded his men – 'If so, my good men, 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, thoroughly restrain him, make an end of him at the root, cut off his head.' 'Yes, Sire,' monks, those men, having agreed to the king of the warrior caste, anointed on the head, 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, thoroughly restrained him, made an end of him at the root, cut off his head.

93. "Monks, the people heard – 'It is said, friend, that whoever takes from others what is not given, reckoned a theft, them the king thoroughly restrains, makes an end of them at the root, cuts off their heads.' Having heard, this occurred to them – 'What if we too were to have sharp knives made, and having had sharp knives made, from whomever we take what is not given, reckoned a theft, we shall thoroughly restrain them, make an end of them at the root, cut off their heads.' They had sharp knives made, and having had sharp knives made, they began to commit village raids, they began to commit town raids, they began to commit city raids, they began to commit highway robbery. From whomever they take what is not given, reckoned a theft, they thoroughly restrain them, make an end of them at the root, cut off their heads.

94. "Thus indeed, monks, when wealth was not being given to the poor, poverty expanded; when poverty had expanded, taking what is not given expanded; when taking what is not given had expanded, the use of weapons expanded; when the use of weapons had expanded, killing living beings expanded; when killing living beings had expanded, the life span of those beings declined, and their beauty declined. As their life span was declining and their beauty was declining, the sons of humans with a life span of eighty thousand years had a life span of forty thousand years.

"When humans had a life span of forty thousand years, monks, a certain man took from others what was not given, reckoned a theft. They seized him. Having seized him, they showed him to the king of the warrior caste, anointed on the head – "This man, Sire, took from others what was not given, reckoned a theft." When this was said, monks, the king of the warrior caste, anointed on the head, said this to that man – "Is it true that you, my good man, took from others what was not given, reckoned a theft?" "No indeed, Sire," he spoke a conscious lie.

95. "Thus indeed, monks, when wealth was not being given to the poor, poverty expanded. When poverty had expanded, taking what is not given expanded; when taking what is not given had expanded, the use of weapons expanded. When the use of weapons had expanded, killing living beings expanded; when killing living beings had expanded, lying expanded; when lying had expanded, the life span of those beings declined, and their beauty declined. As their life span was declining and their beauty was declining, the sons of humans with a life span of forty thousand years had a life span of twenty thousand years.

"When humans had a life span of twenty thousand years, monks, a certain man took from others what was not given, reckoned a theft. A certain man reported him to the king of the warrior caste, anointed on the head - 'This man of such and such a name, Sire, took from others what was not given, reckoned a theft' - he engaged in divisive speech.

96. "Thus indeed, monks, when wealth was not being given to the poor, poverty expanded. When poverty had expanded, taking what is not given expanded; when taking what is not given had expanded, the use of weapons expanded; when the use of weapons had expanded, killing living beings expanded; when killing living beings had expanded, lying expanded; when lying had expanded, divisive speech expanded; when divisive speech had expanded, the life span of those beings declined, and their beauty declined. As their life span was declining and their beauty was declining, the sons of humans with a life span of twenty thousand years had a life span of ten thousand years.

"When humans had a life span of ten thousand years, monks, some beings were beautiful, some beings were ugly. There, those beings who were ugly, coveting the beautiful beings, committed adultery with others' wives.

97. "Thus indeed, monks, when wealth was not being given to the poor, poverty expanded. When poverty had expanded, etc. sexual misconduct expanded; when sexual misconduct had expanded, the life span of those beings declined, and their beauty declined. As their life span was declining and their beauty was declining, the sons of humans with a life span of ten thousand years had a life span of five thousand years.

98. "When humans had a life span of five thousand years, monks, two phenomena expanded – harsh speech and idle chatter. When these two phenomena had expanded, the life span of those beings declined, and their beauty declined. As their life span was declining and their beauty was declining, some sons of humans with a life span of five thousand years had a life span of two and a half thousand years, some had a life span of two thousand years.

99. "When humans had a life span of two thousand five hundred years, monks, covetousness and anger expanded. When covetousness and anger had expanded, the life span of those beings declined, and their beauty declined. As their life span was declining and their beauty was declining, the sons of humans with a life span of two thousand five hundred years had a life span of a thousand years.

100. "When humans had a life span of a thousand years, monks, wrong view expanded. When wrong view had expanded, the life span of those beings declined, and their beauty declined. As their life span was declining and their beauty was declining, the sons of humans with a life span of a thousand years had a life span of five hundred years.

101. "When humans had a life span of five hundred years, monks, three phenomena expanded. Lust for what is not according to the Teaching, unrighteous greed, wrong conduct. When these three phenomena had expanded, the life span of those beings declined, and their beauty declined. As their life span was declining and their beauty was declining, some sons of humans with a life span of five hundred years had a life span of two hundred and fifty years, some had a life span of two hundred years.

"When humans had a life span of two hundred and fifty years, monks, these phenomena expanded. Disrespect towards one's mother, irreverence towards one's father, disrespect for ascetics, disrespect for brahmins, no honouring of elders in the family.

102. "Thus indeed, monks, when wealth was not being given to the poor, poverty expanded. When poverty had expanded, taking what is not given expanded. When taking what is not given had expanded, the use of weapons expanded. When the use of weapons had expanded, killing living beings expanded. When killing living beings had expanded, lying expanded. When lying had expanded, divisive speech expanded. When divisive speech had expanded, sexual misconduct expanded. When sexual misconduct had expanded, two phenomena expanded - harsh speech and idle chatter. When these two phenomena had expanded, covetousness and anger expanded. When covetousness and anger had expanded, wrong view expanded. When wrong view had expanded, three phenomena expanded - lust for what is not according to the Teaching, unrighteous greed, wrong conduct. When these three phenomena had expanded, these phenomena expanded - disrespect towards one's mother, irreverence towards one's father, disrespect for ascetics, disrespect for brahmins, no honouring of elders in the family. When these phenomena had expanded, the life span of those beings declined, and their beauty declined. As their life span was declining and their beauty was declining, the sons of humans with a life span of two hundred and fifty years had a life span of a hundred years.

The Time of Ten-Year Lifespans

103. "There will be, monks, that time when these human beings will have sons with a life span of ten years. When humans have a life span of ten years, monks, five-year-old girls will be of marriageable age. When humans have a life span of ten years, monks, these flavours will disappear, as follows: ghee, butter, oil, honey, molasses, and salt. When humans have a life span of ten years, monks, a kind of grain will be the highest food. Just as, monks, at present rice with meat is the highest food; just so, monks, when humans have a life span of ten years, a kind of grain will be the highest food.

"When humans have a life span of ten years, monks, the ten wholesome courses of action will completely disappear, and the ten unwholesome courses of action will greatly flourish. When humans have a life span of ten years, monks, even the word 'wholesome' will not exist, how much less one who performs what is wholesome. When humans have a life span of ten years, monks, those who will be disrespectful to their mothers, disrespectful to their fathers, disrespectful to ascetics, disrespectful to those committed to holy life, and not honouring the elders in the family, they will be honourable and praiseworthy. Just as, monks, at present those who are respectful to their mothers, respectful to their fathers, respectful to ascetics, committed to holy life, and honouring the elders in the family are honourable and praiseworthy; just so, monks, when humans have a life span of ten years, those who will be disrespectful to their mothers, disrespectful to their fathers, disrespectful to ascetics, disrespectful to those committed to holy life, and not honouring the elders in the family, they will be honourable and praiseworthy.

"When humans have a life span of ten years, monks, there will be no recognition of 'mother' or 'mother's sister' or 'maternal uncle's wife' or 'teacher's wife' or 'wives of elders.' The world will fall into confusion like goats and sheep, chickens and pigs, dogs and jackals.

"When humans have a life span of ten years, monks, among those beings there will be fierce resentment towards one another, fierce anger, fierce ill-will, fierce murderous mind. Even of a mother towards her son and of a son towards his mother; even of a father towards his son and of a son towards his father; even of a brother towards his sister and of a sister towards her brother, there will be fierce resentment, fierce anger, fierce ill-will, fierce murderous mind. Just as, monks, a hunter seeing a deer has fierce resentment, fierce anger, fierce ill-will, fierce murderous mind; just so, monks, when humans have a life span of ten years, among those beings there will be fierce resentment towards one another, fierce anger, fierce ill-will, fierce murderous mind. Even of a mother towards her son and of a son towards his mother; even of a father towards his son and of a son towards his father; even of a brother towards his sister and of a sister towards her brother, there will be fierce resentment, fierce anger, fierce ill-will, fierce murderous mind.

104. "When humans have a life span of ten years, monks, there will be a week-long sword-interval. They will perceive one another as deer. Sharp knives will appear in their hands. With sharp knives, thinking 'This is a deer, this is a deer,' they will deprive one another of life.

"Then, monks, for some of those beings, this will occur - 'Let us not kill anyone, and let no one kill us. What if we were to enter a thicket of grass, or a jungle thicket, or a thicket of trees, or a river fastness, or a mountain unevenness, and sustain ourselves on forest roots and fruits.' They will enter a thicket of grass, or a jungle thicket, or a thicket of trees, or a river fastness, or a mountain unevenness, and for a week they will sustain themselves on forest roots and fruits. After the elapse of that week, having come out from the thickets of grass, the jungle thickets, the thickets of trees, the river fastnesses, and the mountain unevennesses, having embraced one another, they will rejoice together and comfort one another - 'Good to see you, friend, you are alive! Good to see you, friend, you are alive!'

The Discussion on the Increase of Lifespan and Beauty

105. "Then, monks, this will occur to those beings - 'We have reached such an extended destruction of relatives because of undertaking unwholesome mental states. What if we were to do what is wholesome? What wholesome thing should we do? What if we were to abstain from killing living beings, and having accepted this wholesome mental state, we should practise it.' They will abstain from killing living beings, and having accepted this wholesome mental state, they will practise it. Because of undertaking wholesome mental states, they will increase in life span and they will increase in beauty. As their life span is increasing and their beauty is increasing, the sons of humans with a life span of ten years will have a life span of twenty years.

"Then, monks, this will occur to those beings - 'We have increased in life span and we have increased in beauty because of undertaking wholesome mental states. What if we were to do even more what is wholesome? What wholesome thing should we do? What if we were to 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... abandon covetousness... abandon anger... abandon wrong view... abandon three phenomena - unlawful lust, unrighteous greed, wrong conduct... what if we were to be respectful to our mothers, respectful to our fathers, respectful to ascetics, committed to holy life, honouring the elders in the family, and having accepted this wholesome mental state, we should practise it.' They will be respectful to their mothers, respectful to their fathers, respectful to ascetics, committed to holy life, honouring the elders in the family, and having accepted this wholesome mental state, they will practise it.

"Because of undertaking wholesome mental states, they will increase in life span and they will increase in beauty. As their life span is increasing and their beauty is increasing, the sons of humans with a life span of twenty years will have a life span of forty years... the sons of humans with a life span of forty years will have a life span of eighty years... the sons of humans with a life span of eighty years will have a life span of one hundred and sixty years... the sons of humans with a life span of one hundred and sixty years will have a life span of three hundred and twenty years... the sons of humans with a life span of three hundred and twenty years will have a life span of six hundred and forty years. The sons of humans with a life span of six hundred and forty years will have a life span of two thousand years... the sons of humans with a life span of two thousand years will have a life span of four thousand years... the sons of humans with a life span of four thousand years will have a life span of eight thousand years... the sons of humans with a life span of eight thousand years will have a life span of twenty thousand years... the sons of humans with a life span of twenty thousand years will have a life span of forty thousand years... the sons of humans with a life span of forty thousand years will have a life span of eighty thousand years... When humans have a life span of eighty thousand years, monks, five-hundred-year-old girls will be of marriageable age.

The Arising of King Saṅkha

106. "When humans have a life span of eighty thousand years, monks, there will be three afflictions: desire, lack of appetite, and ageing. When humans have a life span of eighty thousand years, monks, this Indian subcontinent will be prosperous and flourishing, with villages, market towns, and royal cities so close that a cock could fly from one to another. When humans have a life span of eighty thousand years, monks, this Indian subcontinent will be, methinks, as filled with people as Avīci, just as a reed thicket or an arrow-reed grove. When humans have a life span of eighty thousand years, monks, this Bārāṇasī will be a royal city named Ketumatī, prosperous and flourishing, very populous, crowded with people, and having plenty of food. When humans have a life span of eighty thousand years, monks, in this Indian subcontinent there will be eighty-four thousand cities with Ketumatī the royal city as chief. When humans have a life span of eighty thousand years, monks, in Ketumatī the royal city, a king named Saṅkha will arise, 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 will have these seven treasures, as follows: 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 will have more than a thousand sons, brave, heroic in form, crushers of enemy armies. He will dwell having conquered this earth bounded by the ocean, without rod, without sword, by righteousness.

The Arising of the Buddha Metteyya

107. "When humans have a life span of eighty thousand years, monks, a Blessed One named Metteyya will arise in the world, a Worthy One, a 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. Just as I have now arisen in the world as a Worthy One, a 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, having realised by direct knowledge himself, will proclaim this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans, just as I now, having realised by direct knowledge myself, proclaim this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He will teach the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he will reveal the holy life that is complete in its entirety and pure; just as I now teach the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; I reveal the holy life that is complete in its entirety and pure. He will look after a Community of monks numbering many thousands, just as I now look after a Community of monks numbering many hundreds.

108. "Then, monks, the king named Saṅkha, that sacrificial post which was caused to be made by King Mahāpanāda. Having raised up that sacrificial post, having dwelt in it, having given it away, having relinquished it, having given gifts to ascetics, brahmins, the destitute, travellers, paupers, and beggars, in the presence of the Blessed One Metteyya, the Worthy One, the Perfectly Self-awakened One, having shaved off his hair and beard, having put on ochre robes, will go forth from home into homelessness. Having thus gone forth, 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 will dwell.

109. "Monks, 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, monks, 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, 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 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.

The Discussion on the Increase of Lifespan and Beauty for Monks

110. "Monks, walk in your own resort, in your own paternal domain. Monks, walking in your own resort, in your own paternal domain, you will grow in life span, you will grow in beauty, you will grow in happiness, you will grow in wealth, you will grow in power.

"And what, monks, is for a monk regarding life span? Here, monks, a monk develops the basis for spiritual power that possesses concentration due to desire and volitional activities of striving, develops the basis for spiritual power that possesses concentration due to energy and volitional activities of striving, develops the basis for spiritual power that possesses concentration due to mind and volitional activities of striving, develops the basis for spiritual power that possesses concentration due to investigation and volitional activities of striving. He, because of having developed and cultivated these four bases for spiritual power, if he wishes, could remain for a cosmic cycle or the remainder of a cosmic cycle. This, monks, is for a monk regarding life span.

"And what, monks, is for a monk regarding beauty? Here, monks, a monk is virtuous, he dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them. This, monks, is for a monk regarding beauty.

"And what, monks, is for a monk regarding happiness? 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, etc. the second meditative absorption... etc. the third meditative absorption... etc. he enters and dwells in the fourth meditative absorption. This, monks, is for a monk regarding happiness.

"And what, monks, is for a monk regarding wealth? Here, monks, a monk dwells 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 dwells 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 dwells 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 dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will. This, monks, is for a monk regarding wealth.

"And what, monks, is for a monk regarding power? Here, monks, a monk, 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, monks, is for a monk regarding power.

"I do not, monks, perceive any other single power that is so difficult to overcome as this, monks, the power of Māra. Monks, because of undertaking wholesome mental states, thus this merit increases." This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Discourse on the Wheel-Turning Monarch is concluded as third.

4. The Discourse on Knowledge of Beginnings

Vāseṭṭha and Bhāradvāja

111. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion. Now at that time Vāseṭṭha and Bhāradvāja were undergoing probation among the monks, aspiring to monkhood. Then the Blessed One, in the evening, having emerged from seclusion, having descended from the mansion, was walking up and down in the open air in the shade of the mansion.

112. Vāseṭṭha saw the Blessed One, in the evening, having emerged from seclusion, having descended from the mansion, walking up and down in the open air in the shade of the mansion. Having seen him, he addressed Bhāradvāja - "This, friend Bhāradvāja, the Blessed One, in the evening, having emerged from seclusion, having descended from the mansion, is walking up and down in the open air in the shade of the mansion. Come, friend Bhāradvāja, let us go to where the Blessed One is; perhaps we might receive a talk on the Teaching from the Blessed One for hearing." "Yes, friend," Bhāradvāja assented to Vāseṭṭha.

113. Then Vāseṭṭha and Bhāradvāja approached the Blessed One; having approached, having paid respect to the Blessed One, they followed the Blessed One as he walked up and down. Then the Blessed One addressed Vāseṭṭha - "You are, Vāseṭṭha, brahmins by birth, of brahmin lineage, gone forth from a brahmin family from home into homelessness. Do the brahmins, Vāseṭṭha, not revile you, not abuse you?" "Truly, venerable sir, the brahmins revile us, abuse us with abuse befitting themselves, complete, not incomplete." "In what way, then, Vāseṭṭha, do the brahmins revile you, abuse you with abuse befitting themselves, complete, not incomplete?" "The brahmins, venerable sir, speak thus - 'The brahmin alone is the superior class, other classes are inferior. The brahmin alone is the fair class, other classes are dark. Only brahmins are purified, not non-brahmins. Only brahmins are the sons of Brahmā, born of his breast, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā. You have abandoned the superior class and have gone over to an inferior class, that is to say, to these shavelings, these petty ascetics, these menials, these dark ones, these offspring of Brahmā's feet. This is not good, this is not proper, that you have abandoned the superior class and have gone over to an inferior class, that is to say, to these shavelings, these petty ascetics, these menials, these dark ones, these offspring of Brahmā's feet.' Thus indeed, venerable sir, the brahmins revile us, abuse us with abuse befitting themselves, complete, not incomplete."

114. "Truly, Vāseṭṭha, the brahmins, not remembering the ancient, said thus - 'The brahmin alone is the superior class, other classes are inferior; the brahmin alone is the fair class, other classes are dark; only brahmins are purified, not non-brahmins; only brahmins are the sons of Brahmā, legitimate sons, born of his breast, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.' But, Vāseṭṭha, brahmin women of the brahmins are seen menstruating, pregnant, giving birth, and nursing. And those brahmins, being womb-born, said thus - 'The brahmin alone is the superior class, other classes are inferior; the brahmin alone is the fair class, other classes are dark; only brahmins are purified, not non-brahmins; only brahmins are the sons of Brahmā, legitimate sons, born of his breast, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.' They misrepresent Brahmā, and they speak falsely, and they generate much demerit.

The Purity of the Four Castes

115. "There are, Vāseṭṭha, these four classes - nobles, brahmins, merchants, and workers. A noble too, Vāseṭṭha, here is one who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks divisive speech, speaks harsh speech, engages in idle chatter, is covetous, has a mind of ill-will, and holds wrong view. Thus indeed, Vāseṭṭha, these mental states that are unwholesome and reckoned as unwholesome, blameworthy and reckoned as blameworthy, not to be cultivated and reckoned as not to be cultivated, not befitting the noble ones and reckoned as not befitting the noble ones, dark and having dark results, censured by the wise - these are seen in some nobles here. A brahmin too, Vāseṭṭha, etc. A merchant too, Vāseṭṭha, etc. A worker too, Vāseṭṭha, here is one who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks divisive speech, speaks harsh speech, engages in idle chatter, is covetous, has a mind of ill-will, and holds wrong view. Thus indeed, Vāseṭṭha, these mental states that are unwholesome and reckoned as unwholesome, etc. dark and having dark results, censured by the wise; these are seen in some workers here.

"A noble too, Vāseṭṭha, here is one who abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is non-covetous, has a mind without ill-will, and holds right view. Thus indeed, Vāseṭṭha, these mental states that are wholesome and reckoned as wholesome, blameless and reckoned as blameless, to be cultivated and reckoned as to be cultivated, befitting the noble ones and reckoned as befitting the noble ones, bright and having bright results, praised by the wise - these are seen in some nobles here. A brahmin too, Vāseṭṭha, etc. A merchant too, Vāseṭṭha, etc. A worker too, Vāseṭṭha, here is one who abstains from killing living beings, etc. is non-covetous, has a mind without ill-will, and holds right view. Thus indeed, Vāseṭṭha, these mental states that are wholesome and reckoned as wholesome, blameless and reckoned as blameless, to be cultivated and reckoned as to be cultivated, befitting the noble ones and reckoned as befitting the noble ones, bright and having bright results, praised by the wise; these are seen in some workers here.

116. "Now, Vāseṭṭha, when among these four classes there are thus both dark and bright phenomena occurring mixed together, phenomena blamed by the wise and praised by the wise, whatever the brahmins say here thus - 'The brahmin alone is the superior class, other classes are inferior; the brahmin alone is the fair class, other classes are dark; only brahmins are purified, not non-brahmins; only brahmins are the sons of Brahmā, legitimate sons, born of his breast, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.' The wise do not allow that of theirs. What is the reason for this? For, Vāseṭṭha, whoever among these four classes is a monk, a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge, he is declared the foremost among them by the Teaching alone, not by what is not the Teaching. For the Teaching, Vāseṭṭha, is foremost among people, both in this present life and in the future life.

117. "By this method too, Vāseṭṭha, it should be known how the Teaching alone is foremost among people, both in this present life and in the future life.

"King Pasenadi of Kosala knows, Vāseṭṭha - 'The ascetic Gotama has gone forth from a Sakyan family without interval.' But, Vāseṭṭha, the Sakyans are vassals of King Pasenadi of Kosala. The Sakyans, Vāseṭṭha, show humbleness, paying respect, rising up in respect, salutation with joined palms, and doing the proper duties to King Pasenadi of Kosala. Thus indeed, Vāseṭṭha, whatever humbleness, paying respect, rising up in respect, salutation with joined palms, and doing the proper duties the Sakyans show to King Pasenadi of Kosala, that King Pasenadi of Kosala shows to the Tathāgata - humbleness, paying respect, rising up in respect, salutation with joined palms, and doing the proper duties - not thinking 'The ascetic Gotama is well-born, I am ill-born. The ascetic Gotama is powerful, I am weak. The ascetic Gotama is pleasing, I am ugly. The ascetic Gotama is influential, I am of little influence.' Rather, honouring the Teaching, respecting the Teaching, revering the Teaching, venerating the Teaching, paying homage to the Teaching, thus King Pasenadi of Kosala shows humbleness to the Tathāgata, paying respect, rising up in respect, salutation with joined palms, and doing the proper duties. By this method too, Vāseṭṭha, it should be known how the Teaching alone is foremost among people, both in this present life and in the future life.

118. "You are, Vāseṭṭha, of various births, of various names, of various clans, of various families, gone forth from home into homelessness. 'Who are you?' - when asked, 'We are ascetics, disciples of the Sakyan' - you acknowledge. Now, Vāseṭṭha, for one whose faith in the Tathāgata is settled, rooted, established, firm, unshakeable by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world, it is proper for him to say - 'I am the Blessed One's son, legitimate, born from his mouth, born of the Teaching, created by the Teaching, heir to the Teaching.' What is the reason for this? For this, Vāseṭṭha, is a designation for the Tathāgata: 'the body of the Teaching', and also 'the body of Brahmā', and also 'become the Teaching', and also 'become Brahmā'.

119. "There comes a time, Vāseṭṭha, when, after a very long period has passed, this world contracts. When the world is contracting, beings for the most part are reborn in the Ābhassara Brahma world. There they dwell, mind-made, feeding on rapture, self-luminous, moving through the air, remaining in glory, and they continue thus for a very long time.

"There comes a time, Vāseṭṭha, when, after a very long period has passed, this world expands. When the world is expanding, beings for the most part, having passed away from the realm of radiant gods, come to this state of being. Here they dwell, mind-made, feeding on rapture, self-luminous, moving through the air, remaining in glory, and they continue thus for a very long time.

The Manifestation of the Savoury Earth

120. "Now at that time, Vāseṭṭha, there was one mass of water, and there was darkness, blinding darkness. The moon and sun were not discernible, the constellations and stars were not discernible, night and day were not discernible, months and fortnights were not discernible, seasons and years were not discernible, female and male were not discernible; beings were reckoned just as beings. Then, Vāseṭṭha, for those beings, at some time or other, after a very long period had passed, savoury earth spread over the water; just as a skin forms on the surface of hot milk as it cools, just so it appeared. It was endowed with colour, endowed with fragrance, endowed with flavour; just as fine ghee or fine butter, such was its colour. Just as pure bee's honey, such was its sweetness. Then, Vāseṭṭha, a certain being of greedy nature - 'Hey, what might this be?' - tasted the savoury earth with his finger. As he tasted the savoury earth with his finger, it pleased him, and craving entered into him. Other beings too, Vāseṭṭha, following that being's example, tasted the savoury earth with their fingers. As they tasted the savoury earth with their fingers, it pleased them, and craving entered into them.

The Manifestation of the Moon, Sun, and So On

121. "Then, Vāseṭṭha, those beings began to consume the savoury earth, breaking it into lumps with their hands. When, Vāseṭṭha, those beings began to consume the savoury earth, breaking it into lumps with their hands. Then the self-luminosity of those beings disappeared. When the self-luminosity had disappeared, the moon and sun appeared. When the moon and sun had appeared, the constellations and stars appeared. When the constellations and stars had appeared, night and day became discernible. When night and day became discernible, months and fortnights became discernible. When months and fortnights became discernible, seasons and years became discernible. To this extent indeed, Vāseṭṭha, this world again expanded.

122. "Then, Vāseṭṭha, those beings, consuming the savoury earth, with that as their food, with that as their nutriment, remained for a long time, for a long duration. In whatever way, Vāseṭṭha, those beings, consuming the savoury earth, with that as their food, with that as their nutriment, remained for a long time, for a long duration, in that way roughness entered into the bodies of those beings, and difference in beauty became apparent. Some beings were beautiful, some beings were ugly. There, those beings who were beautiful despised the ugly beings - 'We are more beautiful than these, these are uglier than us.' Due to their arrogance about beauty, for those of the nature of conceit and arrogance, the savoury earth disappeared. When the savoury earth had disappeared, they gathered together. Having gathered together, they lamented - 'Oh the flavour, oh the flavour!' Even now, human beings, having obtained something delicious, say thus - 'Oh the flavour, oh the flavour!' They follow that same ancient primordial expression, but they do not understand its meaning.

The Manifestation of Earth-Mushrooms

123. "Then, Vāseṭṭha, when the savoury earth had disappeared for those beings, a ground-mushroom appeared. Just as a mushroom, just so it appeared. It was endowed with colour, endowed with fragrance, endowed with flavour; just as fine ghee or fine butter, such was its colour. Just as pure bee's honey, such was its sweetness.

"Then, Vāseṭṭha, those beings began to consume the ground-mushroom. They, consuming it, with that as their food, with that as their nutriment, remained for a long time, for a long duration. In whatever way, Vāseṭṭha, those beings, consuming the ground-mushroom, with that as their food, with that as their nutriment, remained for a long time, for a long duration, in that way roughness entered exceedingly into the bodies of those beings, and difference in beauty became apparent. Some beings were beautiful, some beings were ugly. There, those beings who were beautiful despised the ugly beings - 'We are more beautiful than these, these are uglier than us.' Due to their arrogance about beauty, for those of the nature of conceit and arrogance, the ground-mushroom disappeared.

The Manifestation of Creepers

124. "When the earth-mushroom had disappeared, a creeper appeared, just as a bamboo shoot, just so it appeared. It was endowed with colour, endowed with fragrance, endowed with flavour; just as fine ghee or fine butter, such was its colour. Just as pure bee's honey, such was its sweetness.

"Then, Vāseṭṭha, those beings began to consume the creeper. They, consuming it, with that as their food, with that as their nutriment, remained for a long time, for a long duration. In whatever way, Vāseṭṭha, those beings, consuming the creeper, with that as their food, with that as their nutriment, remained for a long time, for a long duration, in that way roughness entered even more into the bodies of those beings, and difference in beauty became apparent. Some beings were beautiful, some beings were ugly. There, those beings who were beautiful despised the ugly beings - 'We are more beautiful than these, these are uglier than us.' Due to their arrogance about beauty, for those of the nature of conceit and arrogance, the creeper disappeared.

"When the creeper had disappeared, they gathered together. Having gathered together, they lamented - 'Alas, we had it, alas, the creeper has left us!' Even now, human beings, when touched by some painful phenomenon, say thus - 'Alas, we had it, alas, it has left us!' They follow that same ancient primordial expression, but they do not understand its meaning.

The Manifestation of Uncultivated Rice

125. "Then, Vāseṭṭha, when the creeper had disappeared for those beings, rice ripening without cultivation appeared, without husk, without chaff, pure, fragrant, with grain as its fruit. Whatever they brought in the evening for the evening meal, by morning it was ripe and regrown. Whatever they brought in the morning for the morning meal, by evening it was ripe and regrown; no cutting off was apparent. Then, Vāseṭṭha, those beings, consuming the rice ripening without cultivation, with that as their food, with that as their nutriment, remained for a long time, for a long duration.

The Manifestation of Female and Male Characteristics

126. "In whatever way, Vāseṭṭha, those beings, consuming the rice ripening without cultivation, with that as their food, with that as their nutriment, remained for a long time, for a long duration, in that way roughness entered even more into the bodies of those beings, and difference in beauty became apparent, and in a woman the female organ appeared, and in a man the male organ. And a woman gazed upon a man for a protracted time, and a man upon a woman. As they gazed upon one another for a protracted time, lust arose, and fever entered into their bodies. They, due to that fever, engaged in sexual intercourse.

"Now, Vāseṭṭha, those beings at that time who saw others engaging in sexual intercourse, some threw dust, some threw ashes, some threw cow-dung - 'Perish, impure one, perish, impure one!' 'How indeed could a being do such a thing to another being!' Even now, human beings in certain countries, when a bride is being led away, some throw dust, some throw ashes, some throw cow-dung. They follow that same ancient primordial expression, but they do not understand its meaning.

The Practice of Sexual Intercourse

127. "Now, Vāseṭṭha, what was not authorized at that time is now authorized. Now, Vāseṭṭha, those beings who at that time engaged in sexual intercourse, for a month or even two months they were not allowed to enter a village or a market town. When, Vāseṭṭha, those beings committed that misconduct excessively for a protracted time. Then they began to build houses for the purpose of concealing that very misconduct. Then, Vāseṭṭha, this occurred to a certain being of lazy nature - 'Hey, why do I trouble myself bringing rice in the evening for the evening meal and in the morning for the morning meal! What if I were to bring rice just once for both the evening and morning meals!'

"Then, Vāseṭṭha, that being brought rice just once for both the evening and morning meals. Then, Vāseṭṭha, a certain being approached that being; having approached, he said this to that being - 'Come, friend being, let us go to get rice.' 'Enough, friend being, I have brought rice just once for both the evening and morning meals.' Then, Vāseṭṭha, that being, following that being's example, brought rice just once for two days. 'Thus too indeed, friend, is good!'

"Then, Vāseṭṭha, a certain being approached that being; having approached, he said this to that being - 'Come, friend being, let us go to get rice.' 'Enough, friend being, I have brought rice just once for two days.' Then, Vāseṭṭha, that being, following that being's example, brought rice just once for four days, 'Thus too indeed, friend, is good!'

"Then, Vāseṭṭha, a certain being approached that being; having approached, he said this to that being - 'Come, friend being, let us go to get rice.' 'Enough, friend being, I have brought rice just once for four days.' Then, Vāseṭṭha, that being, following that being's example, brought rice just once for eight days, 'Thus too indeed, friend, is good!'

"When, Vāseṭṭha, those beings began to consume stored rice. Then husk enveloped the grain, chaff too enveloped the grain; what was reaped did not regrow, the breaking off became apparent, the rice plants stood in clumps.

The Division of Rice

128. "Then, Vāseṭṭha, those beings assembled, and having assembled, they lamented - 'Evil indeed, friend, are the mental states that have appeared among beings. For we were formerly mind-made, feeding on rapture, self-luminous, moving through the air, remaining in glory, and we remained for a long time, for a long duration. For us, at some time or other, after a very long period had passed, savoury earth spread over the water. It was endowed with colour, endowed with fragrance, endowed with flavour. We began to consume the savoury earth, breaking it into lumps with our hands; as we began to consume the savoury earth, breaking it into lumps with our hands, our self-luminosity disappeared. When the self-luminosity had disappeared, the moon and sun appeared; when the moon and sun had appeared, the constellations and stars appeared; when the constellations and stars had appeared, night and day became discernible; when night and day became discernible, months and fortnights became discernible. When months and fortnights became discernible, seasons and years became discernible. We, consuming the savoury earth, with that as our food, with that as our nutriment, remained for a long time, for a long duration. Due to the manifestation of those evil unwholesome mental states of ours, the savoury earth disappeared. When the savoury earth had disappeared, a ground-mushroom appeared. It was endowed with colour, endowed with fragrance, endowed with flavour. We began to consume the ground-mushroom. We, consuming it, with that as our food, with that as our nutriment, remained for a long time, for a long duration. Due to the manifestation of those evil unwholesome mental states of ours, the ground-mushroom disappeared. When the ground-mushroom had disappeared, a creeper appeared. It was endowed with colour, endowed with fragrance, endowed with flavour. We began to consume the creeper. We, consuming it, with that as our food, with that as our nutriment, remained for a long time, for a long duration. Due to the manifestation of those evil unwholesome mental states of ours, the creeper disappeared. When the creeper had disappeared, rice ripening without cultivation appeared, without husk, without chaff, pure, fragrant, with grain as its fruit. Whatever we brought in the evening for the evening meal, by morning it was ripe and regrown. Whatever we brought in the morning for the morning meal, by evening it was ripe and regrown. No breaking off was apparent. We, consuming the rice ripening without cultivation, with that as our food, with that as our nutriment, remained for a long time, for a long duration. Due to the manifestation of those evil unwholesome mental states of ours, husk enveloped the grain, chaff too enveloped the grain, what was reaped did not regrow, the breaking off became apparent, the rice plants stood in clumps. What if we were to divide the rice and establish boundaries!' Then, Vāseṭṭha, those beings divided the rice and established boundaries.

129. Then, Vāseṭṭha, a certain being of greedy nature, while guarding his own share, having taken what was not given from another's share, consumed it. They seized him, and having seized him, said this - "Evil indeed, friend being, you do, that while guarding your own share, having taken what is not given from another's share, you consume it. Do not, friend being, do such a thing again." "Yes, friend," Vāseṭṭha, that being assented to those beings. For the second time, Vāseṭṭha, that being etc. For the third time, Vāseṭṭha, that being, while guarding his own share, having taken what was not given from another's share, consumed it. They seized him, and having seized him, said this - "Evil indeed, friend being, you do, that while guarding your own share, having taken what is not given from another's share, you consume it. Do not, friend being, do such a thing again." Some struck with the hand, some struck with a clod, some struck with a stick. Henceforth, Vāseṭṭha, taking what is not given became known, reproach became known, lying became known, and taking up the stick became known.

The Great Elected King

130. "Then, Vāseṭṭha, those beings assembled, and having assembled, they lamented - 'Evil indeed, friend, are the mental states that have appeared among beings, for taking what is not given will become known, reproach will become known, lying will become known, taking up the stick will become known. What if we were to select one being who would rightly criticise what should be criticised, rightly reproach what should be reproached, rightly banish what should be banished. And we shall give him a share of the rice.'

"Then, Vāseṭṭha, those beings approached the being among them who was more handsome, more fair to behold, more pleasing, and more influential, and said this to him - 'Come, friend being, rightly criticise what should be criticised, rightly reproach what should be reproached, rightly banish what should be banished. And we shall give you a share of the rice.' 'Yes, friend,' Vāseṭṭha, that being, having promised those beings, rightly criticised what should be criticised, rightly reproached what should be reproached, rightly banished what should be banished. And they gave him a share of the rice.

131. "'Approved by the great multitude', Vāseṭṭha, thus the first expression 'Mahāsammata, Mahāsammata' arose. 'Lord of the fields', Vāseṭṭha, thus the second expression 'khattiya, khattiya' arose. 'He delights others by the Teaching', Vāseṭṭha, thus the third expression 'rājā, rājā' arose. Thus indeed, Vāseṭṭha, in this way the production of this circle of nobles came about through the ancient primordial expression, from those very beings, not from others. From those who were similar only, not from those who were dissimilar. By the Teaching alone, not by what is not the Teaching. For the Teaching, Vāseṭṭha, is foremost among people, both in this present life and in the future life.

The Circle of Brahmins

132. "Then, Vāseṭṭha, this occurred to some of those very beings: 'Evil indeed, friend, are the mental states that have appeared among beings, for taking what is not given will become known, reproach will become known, lying will become known, taking up the stick will become known, banishment will become known. What if we were to remove the evil unwholesome mental states.' They removed the evil unwholesome mental states. 'They remove the evil unwholesome mental states', Vāseṭṭha, thus the first expression 'brāhmaṇā, brāhmaṇā' arose. They, having built leaf huts in a forest haunt, meditate in the leaf huts, without embers, without smoke, with pestles laid aside, in the evening for the evening meal, in the morning for the morning meal, they enter villages, market towns, and royal cities seeking food. They, having obtained food, meditate again in the leaf huts in the forest haunt. People, having seen them, said thus: 'These beings indeed, friend, having built leaf huts in a forest haunt, meditate in the leaf huts, without embers, without smoke, with pestles laid aside, in the evening for the evening meal, in the morning for the morning meal, they enter villages, market towns, and royal cities seeking food. They, having obtained food, meditate again in the leaf huts in the forest haunt.' 'They meditate', Vāseṭṭha, thus the second expression 'jhāyakā, jhāyakā' arose. Now, Vāseṭṭha, some of those very beings, not attaining that meditative absorption in the leaf huts in the forest haunt, having gone to the vicinity of villages and the vicinity of market towns, dwell composing texts. People, having seen them, said thus: 'These beings indeed, friend, not attaining that meditative absorption in the leaf huts in the forest haunt, having gone to the vicinity of villages and the vicinity of market towns, dwell composing texts; now they do not meditate.' 'Now they do not meditate', Vāseṭṭha, thus the third expression 'ajjhāyakā, ajjhāyakā' arose. Now, Vāseṭṭha, at that time it was considered inferior, but now it is considered foremost. Thus indeed, Vāseṭṭha, in this way the production of this circle of brahmins came about through the ancient primordial expression, from those very beings, not from others, from those who were similar only, not from those who were dissimilar, by the Teaching alone, not by what is not the Teaching. For the Teaching, Vāseṭṭha, is foremost among people, both in this present life and in the future life.

The Circle of Merchants

133. "Now, Vāseṭṭha, some of those very beings, having accepted sexual intercourse, engaged in various activities. 'Having accepted sexual intercourse, engaging in various activities', Vāseṭṭha, thus the expression 'merchant, merchant' arose. Thus indeed, Vāseṭṭha, in this way the production of this circle of merchants came about through the ancient primordial expression, from those very beings, not from others, from those who were similar only, not from those who were dissimilar, by the Teaching alone, not by what is not the Teaching. For the Teaching, Vāseṭṭha, is foremost among people, both in this present life and in the future life.

The Circle of Workers

134. "Now, Vāseṭṭha, of those very beings, those beings who remained were of fierce conduct and of inferior conduct. 'Of fierce conduct, of inferior conduct', Vāseṭṭha, thus the expression 'worker, worker' arose. Thus indeed, Vāseṭṭha, in this way the production of this circle of workers came about through the ancient primordial expression, from those very beings, not from others, from those who were similar only, not from those who were dissimilar, by the Teaching alone, not by what is not the Teaching. For the Teaching, Vāseṭṭha, is foremost among people, both in this present life and in the future life.

135. "There was indeed, Vāseṭṭha, a time when a noble too, censuring his own rule, goes forth from home into homelessness - 'I shall be an ascetic.' A brahmin too, Vāseṭṭha, etc. A merchant too, Vāseṭṭha, etc. A worker too, Vāseṭṭha, censuring his own rule, goes forth from home into homelessness - 'I shall be an ascetic.' From these four circles, Vāseṭṭha, the production of the circle of ascetics came about, from those very beings, not from others, from those who were similar only, not from those who were dissimilar, by the Teaching alone, not by what is not the Teaching. For the Teaching, Vāseṭṭha, is foremost among people, both in this present life and in the future life.

The Discussion on Misconduct and So On

136. "A noble too, Vāseṭṭha, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, holding wrong view, undertaking action based on wrong view, because of undertaking action based on wrong view, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. A brahmin too, Vāseṭṭha, etc. A merchant too, Vāseṭṭha, A worker too, Vāseṭṭha, An ascetic too, Vāseṭṭha, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, holding wrong view, undertaking action based on wrong view, because of undertaking action based on wrong view, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell.

"A noble too, Vāseṭṭha, having practised good conduct by body, having practised good conduct by speech, having practised good conduct by mind, having right view, undertaking action based on right view, because of undertaking action based on right view, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. A brahmin too, Vāseṭṭha, etc. A merchant too, Vāseṭṭha, A worker too, Vāseṭṭha, An ascetic too, Vāseṭṭha, having practised good conduct by body, having practised good conduct by speech, having practised good conduct by mind, having right view, undertaking action based on right view, because of undertaking action based on right view, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world.

137. "A noble too, Vāseṭṭha, acting in two ways by body, acting in two ways by speech, acting in two ways by mind, holding mixed view, undertaking action based on mixed view, because of undertaking action based on mixed view, upon the body's collapse at death, is one who experiences happiness and suffering. A brahmin too, Vāseṭṭha, etc. A merchant too, Vāseṭṭha, A worker too, Vāseṭṭha, An ascetic too, Vāseṭṭha, acting in two ways by body, acting in two ways by speech, acting in two ways by mind, holding mixed view, undertaking action based on mixed view, because of undertaking action based on mixed view, upon the body's collapse at death, is one who experiences happiness and suffering.

The Development of the Factors of Enlightenment

138. "A noble too, Vāseṭṭha, restrained in body, restrained in speech, restrained in mind, through pursuing the development of the seven qualities conducive to enlightenment, attains final nibbāna in this very life. A brahmin too, Vāseṭṭha, etc. A merchant too, Vāseṭṭha, A worker too, Vāseṭṭha, An ascetic too, Vāseṭṭha, restrained in body, restrained in speech, restrained in mind, through pursuing the development of the seven qualities conducive to enlightenment, attains final nibbāna in this very life.

139. For, Vāseṭṭha, whoever among these four classes is a monk, a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge, he is declared the foremost among them by the Teaching alone. Not by what is not the Teaching. For the Teaching, Vāseṭṭha, is foremost among people, both in this present life and in the future life.

140. "This verse too, Vāseṭṭha, was spoken by Brahmā Sanaṅkumāra -

'The noble is foremost among people, for those who rely on clan;

One accomplished in true knowledge and conduct, he is foremost among gods and humans.'

"Now this verse, Vāseṭṭha, was well sung by Brahmā Sanaṅkumāra, not badly sung. Well spoken, not badly spoken. Connected with benefit, not connected with harm. It is approved by me. I too, Vāseṭṭha, speak thus -

'The noble is foremost among people, for those who rely on clan;

One accomplished in true knowledge and conduct, he is foremost among gods and humans.'

This is what the Blessed One said. Vāseṭṭha and Bhāradvāja, delighted, rejoiced in what the Blessed One had said.

The Discourse on Primordial Origins is concluded as fourth.

5. The Discourse on Inspiring Confidence

Sāriputta's Lion's Roar

141. Thus have I heard - On one occasion the Blessed One was dwelling at Nāḷandā in Pāvārika's mango grove. 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."

142. "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, those Blessed Ones were of such teachings, those Blessed Ones were of such wisdom, those Blessed Ones were of such dwelling, those Blessed Ones were of such liberation'?" "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, etc. 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, etc. 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'?"

143. "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. There might be a doorkeeper who is wise, experienced, 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.

144. "Here, venerable sir, I approached the Blessed One for the hearing of the Teaching. To me, venerable sir, the Blessed One teaches the Teaching, progressively higher and higher, progressively more sublime and more sublime, with the counterpart of dark and bright. In whatever way, venerable sir, the Blessed One taught me the Teaching, progressively higher and higher, progressively more sublime and more sublime, with the counterpart of dark and bright, in that way, having directly known that Teaching, I reached the conclusion regarding a certain teaching among the teachings; I gained confidence in the Teacher - 'The Blessed One is the perfectly Self-awakened One, well proclaimed by the Blessed One is the Teaching, the Community of disciples is practicing well.'

The Teaching on Wholesome Mental States

145. "Furthermore, venerable sir, this is unsurpassed, how the Blessed One teaches the Teaching regarding wholesome mental states. Therein these are the wholesome mental states, as follows: the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path. Here, venerable sir, a monk, 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 is unsurpassed, venerable sir, regarding wholesome mental states. That the Blessed One directly knows entirely; there is nothing further to be directly known beyond what the Blessed One directly knows entirely, knowing which another ascetic or brahmin would be more directly knowledgeable than the Blessed One, that is to say, regarding wholesome mental states.

The Teaching on the Description of Sense Bases

146. "Furthermore, venerable sir, this is unsurpassed, how the Blessed One teaches the Teaching regarding the descriptions of sense bases. There are, venerable sir, these six internal and external sense bases. Eye and forms, ear and sounds, nose and odours, tongue and flavours, body and tangible objects, mind and mental phenomena. This is unsurpassed, venerable sir, regarding the descriptions of sense bases. That the Blessed One directly knows entirely; there is nothing further to be directly known beyond what the Blessed One directly knows entirely, knowing which another ascetic or brahmin would be more directly knowledgeable than the Blessed One, that is to say, regarding the descriptions of sense bases.

The Teaching on Conception in the Womb

147. "Furthermore, venerable sir, this is unsurpassed, how the Blessed One teaches the Teaching regarding conceptions. There are these four conceptions, venerable sir. Here, venerable sir, a certain one, not fully aware, descends into the mother's womb; not fully aware, he remains in the mother's womb; not fully aware, he emerges from the mother's womb. This is the first conception.

"Furthermore, venerable sir, here a certain one, fully aware, descends into the mother's womb; not fully aware, he remains in the mother's womb; not fully aware, he emerges from the mother's womb. This is the second conception.

"Furthermore, venerable sir, here a certain one, fully aware, descends into the mother's womb; fully aware, he remains in the mother's womb; not fully aware, he emerges from the mother's womb. This is the third conception.

"Furthermore, venerable sir, here a certain one, fully aware, descends into the mother's womb; fully aware, he remains in the mother's womb; fully aware, he emerges from the mother's womb. This is the fourth conception. This is unsurpassed, venerable sir, regarding conceptions.

The Teaching on the Modes of Mind-Reading

148. "Furthermore, venerable sir, this is unsurpassed, how the Blessed One teaches the Teaching regarding kinds of announcing. There are these four kinds of announcing, venerable sir. Here, venerable sir, a certain one announces by means of a sign - 'Thus is your mind, in this way is your mind, such is your thought.' Even if he announces much, it is just so, not otherwise. This is the first kind of announcing.

"Furthermore, venerable sir, here a certain one does not indeed announce by means of a sign. But having heard the sound of human beings or spirits or deities, he announces - 'Thus is your mind, in this way is your mind, such is your thought.' Even if he announces much, it is just so, not otherwise. This is the second kind of announcing.

"Furthermore, venerable sir, here a certain one does not indeed announce by means of a sign, nor does he announce having heard the sound of human beings or spirits or deities. But having heard the sound of the diffusion of applied thought of one who is applying thought and examining, he announces - 'Thus is your mind, in this way is your mind, such is your thought.' Even if he announces much, it is just so, not otherwise. This is the third kind of announcing.

"Furthermore, venerable sir, here a certain one does not indeed announce by means of a sign, nor does he announce having heard the sound of human beings or spirits or deities, nor does he announce having heard the sound of the diffusion of applied thought of one who is applying thought and examining. But having encompassed with his own mind the mind of one who has attained concentration without applied thought and without sustained thought, he understands - 'According to how this venerable one's mental activities are directed, so immediately after this consciousness he will think this particular applied thought.' Even if he announces much, it is just so, not otherwise. This is the fourth kind of announcing. This is unsurpassed, venerable sir, regarding kinds of announcing.

The Teaching on the Attainment of Vision

149. "Furthermore, venerable sir, this is unsurpassed, how the Blessed One teaches the Teaching regarding attainments of vision. There are these four attainments of vision, venerable sir. Here, venerable sir, some ascetic or brahmin, through ardour, striving, pursuit, diligence, and right attention, attains such a concentration of mind that when the mind is concentrated, he 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.' This is the first attainment of vision.

"Furthermore, venerable sir, here some ascetic or brahmin, through ardour... etc. attains such a concentration of mind that when the mind is concentrated, he 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. synovic fluid, urine.' And having gone beyond a person's skin, flesh, and blood, he reviews the bones. And he understands a person's stream of consciousness, uninterrupted in both worlds, established in this world and established in the world beyond. This is the third attainment of vision.

"Furthermore, venerable sir, here some ascetic or brahmin, through ardour... etc. attains such a concentration of mind that when the mind is concentrated, he 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. synovic fluid, urine.' And having gone beyond a person's skin, flesh, and blood, he reviews the bones. And he understands a person's stream of consciousness, uninterrupted in both worlds, unestablished in this world and unestablished in the world beyond. This is the fourth attainment of vision. This is unsurpassed, venerable sir, regarding attainments of vision.

The Teaching on the Designation of Persons

150. "Furthermore, venerable sir, this is unsurpassed, how the Blessed One teaches the Teaching regarding the designation of human types. There are these seven persons, venerable sir. One liberated in both ways, one liberated by wisdom, a body-witness, one attained to right view, one liberated by faith, a follower of the Teaching, a faith-follower. This is unsurpassed, venerable sir, regarding the designation of human types.

The Teaching on Striving

151. "Furthermore, venerable sir, this is unsurpassed, how the Blessed One teaches the Teaching regarding strivings. There are these seven enlightenment factors, venerable sir: the enlightenment factor of mindfulness, the enlightenment factor of investigation of phenomena, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquillity, the enlightenment factor of concentration, the enlightenment factor of equanimity. This is unsurpassed, venerable sir, regarding strivings.

The Teaching on Practice

152. "Furthermore, venerable sir, this is unsurpassed, how the Blessed One teaches the Teaching regarding practices. There are these four practices, venerable sir: the difficult practice with sluggish direct knowledge, the difficult practice with quick direct knowledge, the easy practice with sluggish direct knowledge, the easy practice with quick direct knowledge. There, venerable sir, that practice which is difficult with sluggish direct knowledge, this practice, venerable sir, is declared to be inferior in both respects, because of its difficulty and because of its sluggishness. There, venerable sir, that practice which is difficult with quick direct knowledge, this practice, however, venerable sir, is declared to be inferior because of its difficulty. There, venerable sir, that practice which is easy with sluggish direct knowledge, this practice, however, venerable sir, is declared to be inferior because of its sluggishness. There, venerable sir, that practice which is easy with quick direct knowledge, this practice, however, venerable sir, is declared to be sublime in both respects, because of its ease and because of its quickness. This is unsurpassed, venerable sir, regarding practices.

The Teaching on Conduct in Speech and So On

153. "Furthermore, venerable sir, this is unsurpassed, how the Blessed One teaches the Teaching regarding conduct in speech. Here, venerable sir, a certain one does not speak speech connected with lying, nor divisive speech, nor slanderous speech, nor speech born of rivalry, seeking victory; he speaks speech with wisdom, with wisdom, words worth treasuring, at the proper time. This is unsurpassed, venerable sir, regarding conduct in speech.

"Furthermore, venerable sir, this is unsurpassed, how the Blessed One teaches the Teaching regarding a person's conduct in morality. Here, venerable sir, a certain one is truthful and faithful, not fraudulent, not deceitful, not a fortune-teller, not dishonest, not one who seeks to gain profit from profit, with guarded doors in the sense faculties, knowing moderation in food, of even conduct, devoted to the practice of wakefulness, not lazy, putting forth strenuous energy, a meditator, mindful, of good discernment, of perfect behaviour, resolute, wise, not greedy for sensual pleasures, mindful and prudent. This is unsurpassed, venerable sir, regarding a person's conduct in morality.

The Teaching on the Modes of Instruction

154. "Furthermore, venerable sir, this is unsurpassed, how the Blessed One teaches the Teaching regarding kinds of instruction. There are these four kinds of instruction, venerable sir - the Blessed One knows, venerable sir, another person through his own wise attention: 'This person, proceeding in accordance with the advice, with the utter elimination of the three mental fetters, will become a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.' The Blessed One knows, venerable sir, another person through his own wise attention - 'This person, proceeding in accordance with the advice, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, will become a once-returner, who, having come to this world only once more, will make an end of suffering.' The Blessed One knows, venerable sir, another person through his own wise attention - 'This person, proceeding in accordance with the advice, with the utter elimination of the five lower mental fetters, will become one of spontaneous birth, attaining final nibbāna there, not subject to return from that world.' The Blessed One knows, venerable sir, another person through his own wise attention - 'This person, proceeding in accordance with the advice, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, will dwell in the liberation of mind and liberation by wisdom that are without mental corruptions.' This is unsurpassed, venerable sir, regarding kinds of instruction.

The Teaching on Knowledge of the Liberation of Other Persons

155. "Furthermore, venerable sir, this is unsurpassed, how the Blessed One teaches the Teaching regarding the knowledge of the liberation of other persons. The Blessed One knows, venerable sir, another person through his own wise attention - 'This person, with the utter elimination of the three mental fetters, will become a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.' The Blessed One knows, venerable sir, another person through his own wise attention - 'This person, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, will become a once-returner, who, having come to this world only once more, will make an end of suffering.' The Blessed One knows, venerable sir, another person through his own wise attention - 'This person, with the utter elimination of the five lower mental fetters, will become one of spontaneous birth, attaining final nibbāna there, not subject to return from that world.' The Blessed One knows, venerable sir, another person through his own wise attention - 'This person, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, will dwell in the liberation of mind and liberation by wisdom that are without mental corruptions.' This is unsurpassed, venerable sir, regarding the knowledge of the liberation of other persons.

The Teaching on the Doctrine of Eternalism

156. "Furthermore, venerable sir, this is unsurpassed, how the Blessed One teaches the Teaching regarding doctrines of eternalism. There are these three doctrines of eternalism, venerable sir. Here, venerable sir, some ascetic or brahmin, through ardour... etc. attains such a concentration of mind that when the mind is concentrated, he recollects manifold past lives. As follows: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many hundreds of births, many thousands of births, many hundreds of thousands of births: 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; there too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives. He speaks thus: 'I know the past course of time - whether the world contracted or expanded.' 'I know the future course of time - whether the world will contract or will expand.' 'The self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar; and those beings transmigrate and wander through the round of rebirths, they pass away and arise, yet these persist eternally.' This is the first doctrine of eternalism.

"Furthermore, venerable sir, here some ascetic or brahmin, through ardour... etc. attains such a concentration of mind that when the mind is concentrated, he recollects manifold past lives. As follows: one world-contraction and expansion, two world-contractions and expansions, three world-contractions and expansions, four world-contractions and expansions, five world-contractions and expansions, ten world-contractions and expansions: 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; there too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives. He speaks thus: 'I know the past course of time - whether the world contracted or expanded.' 'I know the future course of time - whether the world will contract or will expand.' 'The self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar; and those beings transmigrate and wander through the round of rebirths, they pass away and arise, yet these persist eternally.' This is the second doctrine of eternalism.

"Furthermore, venerable sir, here some ascetic or brahmin, through ardour... etc. attains such a concentration of mind that when the mind is concentrated, he recollects manifold past lives. As follows: ten world-contractions and expansions, twenty world-contractions and expansions, thirty world-contractions and expansions, forty world-contractions and expansions: 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; there too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives. He speaks thus: 'I know the past course of time - the world contracted and also expanded'; 'I know the future course of time - the world will contract and also will expand.' 'The self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar; and those beings transmigrate and wander through the round of rebirths, they pass away and arise, yet these persist eternally.' This is the third doctrine of eternalism; this is unsurpassed, venerable sir, regarding doctrines of eternalism.

The Teaching on Knowledge of Recollecting Past Lives

157. "Furthermore, venerable sir, this is unsurpassed, how the Blessed One teaches the Teaching regarding the knowledge of recollecting past lives. Here, venerable sir, some ascetic or brahmin, through ardour... etc. attains such a concentration of mind that when the mind is concentrated, he recollects manifold past lives. As follows: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many cosmic cycles of universe-contraction, many cosmic cycles of universe-expansion, many cosmic cycles of universe-contraction and expansion: 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; there too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives. There are, venerable sir, gods whose life span cannot be reckoned by counting or calculation. But in whatever individual existence he has formerly dwelt, whether among material beings, or among immaterial beings, or among percipient beings, or among non-percipient beings, or among neither-percipient-nor-non-percipient beings. Thus with aspects and terms he recollects manifold past lives. This is unsurpassed, venerable sir, regarding the knowledge of recollecting past lives.

The Teaching on Knowledge of Passing Away and Rebirth

158. "Furthermore, venerable sir, this is unsurpassed, how the Blessed One teaches the Teaching regarding the knowledge of the passing away and rebirth of beings. Here, venerable sir, some ascetic or brahmin, through ardour... etc. attains such a concentration of mind that when the mind is concentrated, with the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions - 'These beings indeed, sirs, endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views. Upon the body's collapse at death, they have arisen in a realm of misery, an unfortunate realm, a nether world, in hell. But these beings, sirs, endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, not revilers of the noble ones, holding right views, undertaking actions based on right views. Upon the body's collapse at death, they have arisen in a fortunate realm, in a heavenly world.' Thus with the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions. This is unsurpassed, venerable sir, regarding the knowledge of the passing away and rebirth of beings.

The Teaching on Various Kinds of Supernormal Power

159. "Furthermore, venerable sir, this is unsurpassed, how the Blessed One teaches the Teaching regarding the various kinds of supernormal power. There are these two kinds of supernormal power, venerable sir - there is, venerable sir, supernormal power with mental corruptions, with clinging, which is called 'not noble'. There is, venerable sir, supernormal power without mental corruptions, without clinging, which is called 'noble'. "And what, venerable sir, is the supernormal power with mental corruptions, with clinging, which is called 'not noble'? Here, venerable sir, some ascetic or brahmin, through ardour... etc. attains such a concentration of mind that when the mind is concentrated, he experiences the various kinds of supernormal power. Having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through walls, through ramparts, through mountains, just as through space. He dives in and out of the earth just as in water. He goes on water without breaking it just as on earth. He travels cross-legged through space just as a winged bird. He fondles and strokes with his hand even the moon and sun, so mighty and powerful. He exercises mastery with his body even as far as the Brahma world. This, venerable sir, is the supernormal power with mental corruptions, with clinging, which is called 'not noble'.

"And what, venerable sir, is the supernormal power without mental corruptions, without clinging, which is called 'noble'? Here, venerable sir, if a monk wishes - 'May I dwell perceiving the non-repulsive in the repulsive', he dwells there perceiving the non-repulsive. If he wishes - 'May I dwell perceiving the repulsive in the non-repulsive', he dwells there perceiving the repulsive. If he wishes - 'May I dwell perceiving the non-repulsive in both the repulsive and the non-repulsive', he dwells there perceiving the non-repulsive. If he wishes - 'May I dwell perceiving the repulsive in both the repulsive and the non-repulsive', he dwells there perceiving the repulsive. If he wishes - 'May I, having avoided both the repulsive and the non-repulsive, dwell equanimous, mindful and fully aware', he dwells there equanimous, mindful and fully aware. This, venerable sir, is the supernormal power without mental corruptions, without clinging, which is called 'noble'. This is unsurpassed, venerable sir, regarding the various kinds of supernormal power. That the Blessed One directly knows entirely; there is nothing further to be directly known beyond what the Blessed One directly knows entirely, knowing which another ascetic or brahmin would be more directly knowledgeable than the Blessed One, that is to say, regarding the various kinds of supernormal power.

Seeing the Teacher's Qualities Otherwise

160. "That which, venerable sir, is to be attained by a faithful son of good family putting forth strenuous energy, with strength, with manly strength, with manly energy, with manly effort, with manly endurance - that has been attained by the Blessed One. And, venerable sir, the Blessed One is not devoted to the pursuit of sensual happiness in sensual pleasures, which is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit; nor is he devoted to the pursuit of self-mortification, which is painful, ignoble, not connected with benefit. And the Blessed One is one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life.

The Manner of Giving Pursuit

161. "If, venerable sir, someone were to ask me thus - 'Now what, friend Sāriputta, were there in the past period of time other ascetics or brahmins more directly knowledgeable than the Blessed One regarding highest enlightenment?' - thus asked, I, venerable sir, would say 'no.' 'But, friend Sāriputta, will there be in the future period of time other ascetics or brahmins more directly knowledgeable than the Blessed One regarding highest enlightenment?' - thus asked, I, venerable sir, would say 'no.' 'But, friend Sāriputta, is there at present another ascetic or brahmin more directly knowledgeable than the Blessed One regarding highest enlightenment?' - thus asked, I, venerable sir, would say 'no.'

"But if, venerable sir, someone were to ask me thus - 'Now what, friend Sāriputta, were there in the past period of time other ascetics or brahmins equal to the Blessed One regarding highest enlightenment?' - thus asked, I, venerable sir, would say 'yes.' 'But, friend Sāriputta, will there be in the future period of time other ascetics or brahmins equal to the Blessed One regarding highest enlightenment?' - thus asked, I, venerable sir, would say 'yes.' 'But, friend Sāriputta, are there at present other ascetics or brahmins equal to the Blessed One regarding highest enlightenment?' - thus asked, I, venerable sir, would say 'no.'

"But if, venerable sir, someone were to ask me thus - 'But why does the Venerable Sāriputta allow some things and not allow others?' - thus asked, I, venerable sir, would answer thus - 'Face to face with the Blessed One I heard this, friend, face to face I received it - "There were in the past period of time Worthy Ones, perfectly Self-awakened Ones, equal to me regarding highest enlightenment." Face to face with the Blessed One I heard this, friend, face to face I received it - "There will be in the future period of time Worthy Ones, perfectly Self-awakened Ones, equal to me regarding highest enlightenment." Face to face with the Blessed One I heard this, friend, face to face I received it - "This is impossible, there is no chance, that two Worthy Ones, perfectly Self-awakened Ones, should arise simultaneously in one world system - this is impossible."'

"Am I, venerable sir, thus asked and thus answering, one who speaks what has been said by the Blessed One, and do I not misrepresent the Blessed One with what is untrue, and do I explain what is in conformity with the Teaching, and does no reasonable counter-argument come to a blameworthy position?" "Truly you, Sāriputta, thus asked and thus answering, are one who speaks what has been said by me, and you do not misrepresent me with what is untrue, and you explain what is in conformity with the Teaching, and no reasonable counter-argument comes to a blameworthy position."

The Wonderful and Marvellous

162. When this was said, the Venerable Udāyī said this to the Blessed One - "Wonderful, venerable sir, marvellous, venerable sir, is the fewness of wishes, contentment, and detachment of the Tathāgata. For the Tathāgata is of such great supernormal power, of such great majesty, and yet he will not make himself manifest! If heterodox wandering ascetics were to perceive even a single one of these qualities in themselves, venerable sir, they would carry a banner for just that much. Wonderful, venerable sir, marvellous, venerable sir, is the fewness of wishes, contentment, and detachment of the Tathāgata. For the Tathāgata is of such great supernormal power, of such great majesty. And yet he will not make himself manifest!"

"See, Udāyī, the fewness of wishes, contentment, and detachment of the Tathāgata. For the Tathāgata is of such great supernormal power, of such great majesty, and yet he will not make himself manifest! If heterodox wandering ascetics were to perceive even a single one of these qualities in themselves, Udāyī, they would carry a banner for just that much. See, Udāyī, the fewness of wishes, contentment, and detachment of the Tathāgata. For the Tathāgata is of such great supernormal power, of such great majesty, and yet he will not make himself manifest!"

163. Then the Blessed One addressed the Venerable Sāriputta - "Therefore, Sāriputta, you should constantly speak this exposition of the Teaching to monks, nuns, male lay followers, and female lay followers. For, Sāriputta, even those foolish men who will have uncertainty or doubt about the Tathāgata, having heard this exposition of the Teaching, their uncertainty or doubt about the Tathāgata will be abandoned." Thus indeed the Venerable Sāriputta declared his satisfaction in the presence of the Blessed One. Therefore the designation of this explanation is indeed "Inspiring Confidence."

The Discourse Inspiring Confidence is concluded as fifth.

6. The Delightful Discourse

164. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at a place of the Sakyans named Vedhaññā, in a mansion in their mango grove.

The Death of Nigaṇṭha Nāṭaputta

Now at that time Nigaṇṭha Nāṭaputta had recently died at Pāvā. Upon his death, the Jains were split, divided into two factions, quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, dwelling thus - "You do not understand this Teaching and discipline, I understand this Teaching and discipline. How could you understand this Teaching and discipline? You are practising wrongly, I am practising rightly. What I say is consistent, what you say is inconsistent. What should have been said first you said last, what should have been said last you said first. What you have thought out for so long has been turned inside out. Your doctrine has been refuted, you are proven wrong. Go and free yourself from your doctrine, or disentangle yourself if you can." Methinks there was murder indeed among the Jain followers of Nāṭaputta. Even those disciples of Nigaṇṭha Nāṭaputta who were laypeople clad in white were wearied, dispassionate, and disappointed with the Jain followers of Nāṭaputta, as is natural with a Teaching and discipline that is badly preached, badly proclaimed, not leading to liberation, not conducive to peace, not proclaimed by a perfectly Self-awakened One, with its monument broken, without refuge.

165. Then the novice Cunda, having completed the rains retreat at Pāvā, went to Sāmagāma, and approached the Venerable Ānanda; having approached, he paid respect to the Venerable Ānanda and sat down to one side. Seated to one side, the novice Cunda said this to the Venerable Ānanda - "Venerable sir, Nigaṇṭha Nāṭaputta has recently died at Pāvā. Upon his death, the Jains were split, divided into two factions, etc. with its monument broken, without refuge."

When this was said, the Venerable Ānanda said this to the novice Cunda - "There is indeed, friend Cunda, a subject for discussion to see the Blessed One. Come, friend Cunda, let us go to where the Blessed One is; having approached, we will report this matter to the Blessed One." "Yes, venerable sir," the novice Cunda assented to the Venerable Ānanda.

Then the Venerable Ānanda and the novice Cunda approached the Blessed One; having approached, they 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 - "This novice Cunda, venerable sir, says thus: 'Venerable sir, Nigaṇṭha Nāṭaputta has recently died at Pāvā. Upon his death, the Jains were split, etc. with its monument broken, without refuge.'"

The Teaching and Discipline Made Known by One Not Perfectly Self-Awakened

166. "For this is so, Cunda, when the Teaching and discipline is badly preached, badly proclaimed, not leading to liberation, not conducive to peace, not proclaimed by a perfectly Self-awakened One. Here, Cunda, the Teacher is not a perfectly Self-awakened One, and the Teaching is badly preached, badly proclaimed, not leading to liberation, not conducive to peace, not proclaimed by a perfectly Self-awakened One, and a disciple in that Teaching does not dwell practicing in accordance with the Teaching, not practicing properly, not living in conformity with the Teaching, and having turned aside from that Teaching, he conducts himself. He should be addressed thus - 'It is a gain for you, friend, it is well-gained for you, that your Teacher is not a perfectly Self-awakened One, and the Teaching is badly preached, badly proclaimed, not leading to liberation, not conducive to peace, not proclaimed by a perfectly Self-awakened One. And you in that Teaching do not dwell practicing in accordance with the Teaching, not practicing properly, not living in conformity with the Teaching, and having turned aside from that Teaching, you conduct yourself.' Thus indeed, Cunda, the Teacher there is blameworthy, the Teaching there is blameworthy, and the disciple there is thus praiseworthy. Whoever, Cunda, would say thus to such a disciple - 'Let the venerable one proceed in such a way as the Teaching has been taught and laid down by your Teacher.' And whoever instigates, and whomever he instigates, and whoever being instigated proceeds towards the truth. All of them generate much demerit. What is the reason for this? For this is so, Cunda, when the Teaching and discipline is badly preached, badly proclaimed, not leading to liberation, not conducive to peace, not proclaimed by a perfectly Self-awakened One.

167. "Here again, Cunda, the Teacher is not a perfectly Self-awakened One, and the Teaching is badly preached, badly proclaimed, not leading to liberation, not conducive to peace, not proclaimed by a perfectly Self-awakened One, and a disciple in that Teaching dwells practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, having accepted that Teaching, he conducts himself. He should be addressed thus - 'It is a loss for you, friend, it is ill-gained for you, that your Teacher is not a perfectly Self-awakened One, and the Teaching is badly preached, badly proclaimed, not leading to liberation, not conducive to peace, not proclaimed by a perfectly Self-awakened One. And you in that Teaching dwell practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, having accepted that Teaching, you conduct yourself.' Thus indeed, Cunda, the Teacher there is blameworthy, the Teaching there is blameworthy, and the disciple there is thus blameworthy. Whoever, Cunda, would say thus to such a disciple - 'Surely the venerable one is practicing by the true method, he will attain the true method.' He who praises, he whom he praises, and he who being praised arouses energy exceedingly - All of them generate much demerit. What is the reason for this? For this is so, Cunda, when the Teaching and discipline is badly preached, badly proclaimed, not leading to liberation, not conducive to peace, not proclaimed by a perfectly Self-awakened One.

The Teaching and Discipline Made Known by the Perfectly Self-Awakened One

168. "Here again, Cunda, the Teacher is a perfectly Self-awakened One, and the Teaching is well preached, well proclaimed, leading to liberation, conducive to peace, proclaimed by a perfectly Self-awakened One, and a disciple in that Teaching does not dwell practicing in accordance with the Teaching, not practicing properly, not living in conformity with the Teaching, and having turned aside from that Teaching, he conducts himself. He should be addressed thus - 'It is a loss for you, friend, it is ill-gained for you, that your Teacher is a perfectly Self-awakened One, and the Teaching is well preached, well proclaimed, leading to liberation, conducive to peace, proclaimed by a perfectly Self-awakened One. And you in that Teaching do not dwell practicing in accordance with the Teaching, not practicing properly, not living in conformity with the Teaching, and having turned aside from that Teaching, you conduct yourself.' Thus indeed, Cunda, the Teacher there is praiseworthy, the Teaching there is praiseworthy, and the disciple there is thus blameworthy. Whoever, Cunda, would say thus to such a disciple - 'Let the venerable one proceed in such a way as the Teaching has been taught and laid down by your Teacher.' And whoever instigates, and whomever he instigates, and whoever being instigated proceeds towards the truth. All of them generate much merit. What is the reason for this? For this is so, Cunda, when the Teaching and discipline is well preached, well proclaimed, leading to liberation, conducive to peace, proclaimed by a perfectly Self-awakened One.

169. "Here again, Cunda, the Teacher is a perfectly Self-awakened One, and the Teaching is well preached, well proclaimed, leading to liberation, conducive to peace, proclaimed by a perfectly Self-awakened One, and a disciple in that Teaching dwells practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, having accepted that Teaching, he conducts himself. He should be addressed thus - 'It is a gain for you, friend, it is well-gained for you, that your Teacher is a perfectly Self-awakened One, and the Teaching is well preached, well proclaimed, leading to liberation, conducive to peace, proclaimed by a perfectly Self-awakened One. And you in that Teaching dwell practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, having accepted that Teaching, you conduct yourself.' Thus indeed, Cunda, the Teacher there is praiseworthy, the Teaching there is praiseworthy, and the disciple there is thus praiseworthy. Whoever, Cunda, would say thus to such a disciple - 'Surely the venerable one is practicing by the true method, he will attain the true method.' He who praises, he whom he praises, and he who being praised arouses energy exceedingly - All of them generate much merit. What is the reason for this? For this is so, Cunda, when the Teaching and discipline is well preached, well proclaimed, leading to liberation, conducive to peace, proclaimed by a perfectly Self-awakened One.

Disciples Grieving for the Teacher

170. "Here again, Cunda, a Teacher arose in the world, a Worthy One, a perfectly Self-awakened One, and the Teaching is well preached, well proclaimed, leading to liberation, conducive to peace, proclaimed by a perfectly Self-awakened One, but his disciples have not understood the meaning in the Good Teaching, and their entire complete holy life has not been made manifest, made clear, made comprehensive, made well-founded, well proclaimed among gods and humans. Then their Teacher disappears. Such a Teacher, Cunda, having died, causes remorse for his disciples. What is the reason for this? Our Teacher arose in the world, a Worthy One, a perfectly Self-awakened One, and the Teaching is well preached, well proclaimed, leading to liberation, conducive to peace, proclaimed by a perfectly Self-awakened One, but we have not understood the meaning in the Good Teaching, and our entire complete holy life has not been made manifest, made clear, made comprehensive, made well-founded, well proclaimed among gods and humans. Then our Teacher disappears. Such a Teacher, Cunda, having died, causes remorse for his disciples.

The Teacher Whose Disciples Are Not Distressed

171. "Here again, Cunda, a Teacher arose in the world, a Worthy One, a perfectly Self-awakened One. And the Teaching is well preached, well proclaimed, leading to liberation, conducive to peace, proclaimed by a perfectly Self-awakened One. And his disciples have understood the meaning in the Good Teaching, and their entire complete holy life has been made manifest, made clear, made comprehensive, made well-founded, well proclaimed among gods and humans. Then their Teacher disappears. Such a Teacher, Cunda, having died, does not cause remorse for his disciples. What is the reason for this? Our Teacher arose in the world, a Worthy One, a perfectly Self-awakened One. And the Teaching is well preached, well proclaimed, leading to liberation, conducive to peace, proclaimed by a perfectly Self-awakened One. And we have understood the meaning in the Good Teaching, and our entire complete holy life has been made manifest, made clear, made comprehensive, made well-founded, well proclaimed among gods and humans. Then our Teacher disappears. Such a Teacher, Cunda, having died, does not cause remorse for his disciples.

The Discussion on the Incompleteness of the Holy Life and So On

172. "Even if, Cunda, the holy life is endowed with these factors, but the Teacher is not an elder monk of long standing, long gone forth, one who has traversed the span of life, advanced in years. Thus that holy life is incomplete in that factor.

173. "Even if, Cunda, the holy life is endowed with these factors, and the Teacher is an elder monk of long standing, long gone forth, one who has traversed the span of life, advanced in years, but he does not have elder monks as disciples who are learned, disciplined, confident, who have attained security from bondage. Able to properly explain the Good Teaching, able to thoroughly refute with reason the arisen doctrines of others and teach the Teaching with the wondrous effect of liberation. Thus that holy life is incomplete in that factor.

174. "Even if, Cunda, the holy life is endowed with these factors, and the Teacher is an elder monk of long standing, long gone forth, one who has traversed the span of life, advanced in years, and he has elder monks as disciples who are learned, disciplined, confident, who have attained security from bondage. Able to properly explain the Good Teaching, able to thoroughly refute with reason the arisen doctrines of others and teach the Teaching with the wondrous effect of liberation. But he does not have middling monks as disciples. Etc. And he has middling monks as disciples, but he does not have new monks as disciples. Etc. And he has new monks as disciples, but he does not have elder nuns as disciples. Etc. And he has elder nuns as disciples, but he does not have middling nuns as disciples. Etc. And he has middling nuns as disciples, but he does not have new nuns as disciples. Etc. And he has new nuns as disciples, but he does not have lay followers as disciples who are householders clad in white, leading the holy life. Etc. And he has lay followers as disciples who are householders clad in white, leading the holy life, but he does not have lay followers as disciples who are householders clad in white, enjoying sensual pleasures. Etc. And he has lay followers as disciples who are householders clad in white, enjoying sensual pleasures, but he does not have female lay followers as disciples who are housewives clad in white, leading the holy life. Etc. And he has female lay followers as disciples who are housewives clad in white, leading the holy life, but he does not have female lay followers as disciples who are housewives clad in white, enjoying sensual pleasures. Etc. And he has female lay followers as disciples who are housewives clad in white, enjoying sensual pleasures, but his holy life is not successful and prosperous, widespread, known to many, become widespread, well proclaimed among gods and humans. Etc. And his holy life is successful and prosperous, widespread, known to many, become widespread, well proclaimed among gods and humans, but it has not attained the highest gain and the highest fame. Thus that holy life is incomplete in that factor.

"But when, Cunda, the holy life is endowed with these very factors, and the Teacher is an elder monk of long standing, long gone forth, one who has traversed the span of life, advanced in years, and he has elder monks as disciples who are learned, disciplined, confident, who have attained security from bondage. Able to properly explain the Good Teaching, able to thoroughly refute with reason the arisen doctrines of others and teach the Teaching with the wondrous effect of liberation. And he has middling monks as disciples. Etc. And he has new monks as disciples. Etc. And he has elder nuns as disciples. Etc. And he has middling nuns as disciples. Etc. And he has new nuns as disciples. Etc. And he has lay followers as disciples. Etc. Householders clad in white, leading the holy life. And he has lay followers as disciples who are householders clad in white, enjoying sensual pleasures. Etc. And he has female lay followers as disciples who are housewives clad in white, leading the holy life. Etc. And he has female lay followers as disciples who are housewives clad in white, enjoying sensual pleasures. Etc. And his holy life is successful and prosperous, widespread, known to many, become widespread, well proclaimed among gods and humans, and has attained the highest gain and the highest fame. Thus that holy life is complete in that factor.

175. "But I, Cunda, have now arisen in the world as a Teacher, a Worthy One, a perfectly Self-awakened One. And the Teaching is well preached, well proclaimed, leading to liberation, conducive to peace, proclaimed by a perfectly Self-awakened One. And my disciples have understood the meaning in the Good Teaching, and their entire complete holy life has been made manifest, made clear, made comprehensive, made well-founded, well proclaimed among gods and humans. But I, Cunda, am now a Teacher who is an elder, of long standing, long gone forth, one who has traversed the span of life, advanced in years.

"There are indeed, Cunda, now elder monks who are my disciples, learned, disciplined, confident, who have attained security from bondage. Able to properly explain the Good Teaching, able to thoroughly refute with reason the arisen doctrines of others and teach the Teaching with the wondrous effect of liberation. There are indeed, Cunda, now middling monks who are my disciples. Etc. There are indeed, Cunda, now new monks who are my disciples. Etc. There are indeed, Cunda, now elder nuns who are my disciples. Etc. There are indeed, Cunda, now middling nuns who are my disciples. Etc. There are indeed, Cunda, now new nuns who are my disciples. Etc. There are indeed, Cunda, now lay followers who are my disciples, householders clad in white, leading the holy life. Etc. There are indeed, Cunda, now lay followers who are my disciples, householders clad in white, enjoying sensual pleasures. Etc. There are indeed, Cunda, now female lay followers who are my disciples, housewives clad in white, leading the holy life. Etc. There are indeed, Cunda, now female lay followers who are my disciples, housewives clad in white, enjoying sensual pleasures. Etc. Now indeed, Cunda, my holy life is successful and prosperous, widespread, known to many, become widespread, well proclaimed among gods and humans.

176. "As far as, Cunda, teachers have now arisen in the world, I do not, Cunda, perceive any other single teacher who has attained such heights of gain and fame as I have. And as far as, Cunda, any monastic community or group has now arisen in the world; I do not, Cunda, perceive any other single community that has attained such heights of gain and fame as this, Cunda, community of monks. Whatever, Cunda, one speaking rightly would say - "Accomplished in every respect, complete in every respect, neither deficient nor excessive, well proclaimed, entire, complete, the holy life is well revealed." this indeed one speaking rightly would say - "Accomplished in every respect, etc. well revealed."

"Udaka Rāmaputta, Cunda, used to speak thus - "Seeing, he does not see." And what is it that seeing, he does not see? He sees the blade of a razor well sharpened, but he does not see its edge. This is called - "Seeing, he does not see." But that which was spoken by Udaka Rāmaputta, Cunda, was low, vulgar, belonging to ordinary people, ignoble, not connected with benefit, referring only to a razor. And whatever, Cunda, one speaking rightly would say - "Seeing, he does not see" - this indeed one speaking rightly would say - "Seeing, he does not see." And what is it that seeing, he does not see? Thus accomplished in every respect, complete in every respect, neither deficient nor excessive, well proclaimed, entire, complete, the holy life is well revealed - thus indeed he sees this. "This should be removed from here, thus it would be more pure" - thus indeed he does not see this. "This should be added here, thus it would be complete" - thus indeed he does not see this. This is called, Cunda - "Seeing, he does not see." Whatever, Cunda, one speaking rightly would say - "Accomplished in every respect, etc. the holy life is well revealed" - this indeed one speaking rightly would say - "Accomplished in every respect, complete in every respect, neither deficient nor excessive, well proclaimed, entire, complete, the holy life is well revealed."

The Teaching to Be Recited Together

177. Therefore, Cunda, those teachings that have been taught by me through direct knowledge, therein all should come together and assemble, and recite together meaning with meaning, phrasing with phrasing, without disputing, 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, Cunda, are those teachings that have been taught by me through direct knowledge, wherein all should come together and assemble, and recite together meaning with meaning, phrasing with phrasing, without disputing, 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, Cunda, are those teachings that have been taught by me through direct knowledge. Wherein all should come together and assemble, and recite together meaning with meaning, phrasing with phrasing, without disputing, 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.

The Method of Convincing

178. "And, Cunda, while you are in unity, being joyful, not disputing, training, a certain fellow monk might speak the Teaching in the Community. If therein you should think thus - 'This venerable one grasps the meaning wrongly and phrases it wrongly.' That should neither be delighted in nor protested against; without delighting in and without protesting against, he should be addressed thus - 'Now, friend, for this meaning, are these phrases or those phrases more suitable, and for these phrases, is this meaning or that meaning more suitable?' If he should say thus - 'For this meaning, friend, just these phrases are more suitable, as indeed are those; and for these phrases, just this meaning is more suitable, as indeed is that.' He should neither be exalted nor disparaged; without exalting and without disparaging, he should be thoroughly informed for the careful consideration of that meaning and those phrases.

179. "And if, Cunda, another fellow monk should speak the Teaching in the Community. If therein you should think thus - 'This venerable one grasps the meaning wrongly but phrases it rightly.' That should neither be delighted in nor protested against; without delighting in and without protesting against, he should be addressed thus - 'Now, friend, for these phrases, is this meaning or that meaning more suitable?' If he should say thus - 'For these phrases, friend, just this meaning is more suitable, as indeed is that.' He should neither be exalted nor disparaged; without exalting and without disparaging, he should be thoroughly informed for the careful consideration of that very meaning.

180. "And if, Cunda, another fellow monk should speak the Teaching in the Community. If therein you should think thus - 'This venerable one grasps the meaning rightly but phrases it wrongly.' That should neither be delighted in nor protested against; without delighting in and without protesting against, he should be addressed thus - 'Now, friend, for this meaning, are these phrases or those phrases more suitable?' If he should say thus - 'For this meaning, friend, just these phrases are more suitable, as indeed are those.' He should neither be exalted nor disparaged; without exalting and without disparaging, he should be thoroughly informed for the careful consideration of just those phrases.

181. "And if, Cunda, another fellow monk should speak the Teaching in the Community. If therein you should think thus - 'This venerable one grasps the meaning rightly and phrases it rightly.' His words should be delighted in and given thanks for with 'Good!'; having delighted in and given thanks for his words with 'Good!', he should be addressed thus - 'It is a gain for us, friend, it is well gained for us, that we see such a venerable fellow in the holy life, thus endowed with meaning and endowed with phrasing.'

The Reason for Permitting Requisites

182. "I do not teach you the Teaching, Cunda, only for the restraint of mental corruptions pertaining to the present life. Nor do I teach you the Teaching, Cunda, only for the warding off of mental corruptions pertaining to the future life. I teach the Teaching, Cunda, both for the restraint of mental corruptions pertaining to the present life; and for the warding off of mental corruptions pertaining to the future life. Therefore, Cunda, the robe that has been allowed by me for you, that is sufficient for you - only for warding off cold, for warding off heat, for warding off the contact of gadflies, mosquitoes, wind, sun, and creeping creatures, only for the purpose of covering the parts that arouse shame. The almsfood that has been allowed by me for you, that is sufficient for you only for the presence and sustenance of this body, for the cessation of harm, for the support of the holy life, thus: 'I shall ward off the old feeling and shall not give rise to a new feeling, and there will be for me progress, blamelessness, and comfortable dwelling.' The lodging that has been allowed by me for you, that is sufficient for you only for warding off cold, for warding off heat, for warding off the contact of gadflies, mosquitoes, wind, sun, and creeping creatures, only for the purpose of dispelling the dangers of the seasons and for the delight of seclusion. The requisite of medicines for the sick that has been allowed by me for you, that is sufficient for you only for warding off arisen afflicting feelings, with freedom from affliction as the highest aim.

The Pursuit of Pleasure

183. "Now, Cunda, there is this possibility that heterodox wandering ascetics would speak thus - 'The ascetics, disciples of the Sakyan, dwell devoted to the pursuit of pleasure.' Cunda, heterodox wandering ascetics who speak thus should be told thus - 'Which, friend, is that pursuit of pleasure? For pursuits of pleasure are many, of various kinds, of different types.'

"Cunda, there are these four pursuits of pleasure that are low, vulgar, belonging to ordinary people, ignoble, not connected with benefit, not leading to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Which four?

"Here, Cunda, a certain fool, having killed and killed living beings, makes himself happy and satisfied. This is the first pursuit of pleasure.

"Furthermore, Cunda, here a certain one, having taken and taken what is not given, makes himself happy and satisfied. This is the second pursuit of pleasure.

"Furthermore, Cunda, here a certain one, having spoken and spoken falsehood, makes himself happy and satisfied. This is the third pursuit of pleasure.

"Furthermore, Cunda, here a certain one, endowed and furnished with the five types of sensual pleasure, indulges himself. This is the fourth pursuit of pleasure.

"Cunda, these are the four pursuits of pleasure that are low, vulgar, belonging to ordinary people, ignoble, not connected with benefit, not leading to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna.

"Now, Cunda, there is this possibility that heterodox wandering ascetics would speak thus - 'The ascetics, disciples of the Sakyan, dwell devoted to these four pursuits of pleasure.' They should be told 'Not so indeed.' They would not be speaking rightly, they would misrepresent you with what is untrue and not factual.

184. "Cunda, there are these four pursuits of pleasure that lead exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Which four?

"Here, Cunda, 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. This is the first pursuit of pleasure.

"Furthermore, Cunda, with the subsiding of applied and sustained thought, a monk... etc. he enters and dwells in the second meditative absorption. This is the second pursuit of pleasure.

"Furthermore, Cunda, with the fading away of rapture, a monk... etc. he enters and dwells in the third meditative absorption. This is the third pursuit of pleasure.

"Furthermore, Cunda, with the abandoning of pleasure and with the abandoning of pain, a monk... etc. he enters and dwells in the fourth meditative absorption. This is the fourth pursuit of pleasure.

"Cunda, these are the four pursuits of pleasure that lead exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna.

"Now, Cunda, there is this possibility that heterodox wandering ascetics would speak thus - 'The ascetics, disciples of the Sakyan, dwell devoted to these four pursuits of pleasure.' They should be told 'Yes indeed.' Speaking rightly, they would be speaking rightly about you, they would not misrepresent you with what is untrue and not factual.

The Benefit of the Pursuit of Pleasure

185. "Now, Cunda, there is this possibility that heterodox wandering ascetics would speak thus - 'But, friends, for those who dwell devoted to these four pursuits of pleasure, how many fruits and how many benefits are to be expected?' Cunda, heterodox wandering ascetics who speak thus should be told thus - 'Friends, for those who dwell devoted to these four pursuits of pleasure, four fruits and four benefits are to be expected. Which four? Here, friends, a monk, with the utter elimination of the three mental fetters, becomes a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment. This is the first fruit, the first benefit. Furthermore, friends, a monk, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, becomes a once-returner, who, having come to this world only once more, makes an end of suffering. This is the second fruit, the second benefit. Furthermore, friends, a monk, with the utter elimination of the five lower mental fetters, becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. This is the third fruit, the third benefit. Furthermore, friends, a monk, 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 is the fourth fruit, the fourth benefit. Friends, for those who dwell devoted to these four pursuits of pleasure, these are the four fruits, the four benefits to be expected.'"

The Impossibilities for One Who Has Eliminated the Mental Corruptions

186. "Now, Cunda, there is this possibility that heterodox wandering ascetics would speak thus - 'The ascetics, disciples of the Sakyan, dwell without established principles.' Cunda, heterodox wandering ascetics who speak thus should be told thus - 'There are indeed, friends, teachings that have been taught and laid down by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, for his disciples, not to be transgressed for as long as life lasts. Just as, friends, a gate post or an iron post, with deep foundations, well planted, immovable, unshakeable. Just so, friends, there are teachings that have been taught and laid down by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, for his disciples, not to be transgressed for as long as life lasts. Friends, a monk who is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge, he is incapable of transgressing nine states. Friends, a monk who has eliminated the mental corruptions is incapable of intentionally depriving a living being of life; a monk who has eliminated the mental corruptions is incapable of taking what is not given, reckoned a theft; a monk who has eliminated the mental corruptions is incapable of engaging in sexual intercourse; a monk who has eliminated the mental corruptions is incapable of speaking a conscious lie; a monk who has eliminated the mental corruptions is incapable of consuming stored sensual pleasures just as formerly when he was a householder; a monk who has eliminated the mental corruptions is incapable of going to bias through desire; a monk who has eliminated the mental corruptions is incapable of going to bias through hatred; a monk who has eliminated the mental corruptions is incapable of going to bias through delusion; a monk who has eliminated the mental corruptions is incapable of going to bias through fear. Friends, a monk who is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge, he is incapable of transgressing these nine states.'

Answering Questions

187. "Now, Cunda, there is this possibility that heterodox wandering ascetics would speak thus - 'Referring to the past course of time, the ascetic Gotama declares boundless knowledge and vision, but referring to the future course of time, he does not declare boundless knowledge and vision; what is this, how is this?' And those heterodox wandering ascetics imagine that knowledge and vision directed to one thing should be declared by knowledge and vision directed to another thing, just as the foolish and inexperienced. Referring to the past course of time, Cunda, the Tathāgata has knowledge that follows mindfulness; he recollects as far as he wishes. And referring to the future course of time, knowledge born of enlightenment arises in the Tathāgata - 'This is the last birth, there is now no more rebirth.' If, Cunda, something past is not factual, is untrue, is not connected with benefit, the Tathāgata does not declare it. If, Cunda, something past is factual, is true, but is not connected with benefit, that too the Tathāgata does not declare. If, Cunda, something past is factual, is true, and is connected with benefit, there the Tathāgata knows the proper time for the answer to that question. If, Cunda, something future is not factual, is untrue, is not connected with benefit, the Tathāgata does not declare it. Etc. for the answer to that question. If, Cunda, something present is not factual, is untrue, is not connected with benefit, the Tathāgata does not declare it. If, Cunda, something present is factual, is true, but is not connected with benefit, that too the Tathāgata does not declare. If, Cunda, something present is factual, is true, and is connected with benefit, there the Tathāgata knows the proper time for the answer to that question.

188. "Thus indeed, Cunda, regarding phenomena of the past, future, and present, the Tathāgata speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching, speaks on the discipline; therefore he is called 'Tathāgata'. And whatever, 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, has been seen, heard, sensed, cognised, attained, sought after, pondered over by the mind - all that has been fully awakened to by the Tathāgata; therefore he is called 'Tathāgata'. And, Cunda, on the night 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, whatever he speaks, talks, and points out in between - All that is just so, not otherwise; therefore he is called 'Tathāgata'. Cunda, the Tathāgata speaks as he acts, acts as he speaks. Thus he speaks as he acts, acts as he speaks; therefore he is called 'Tathāgata'. In the world with its gods, Cunda, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, the Tathāgata is the overlord, unvanquished, the all-seeing, wielding power; therefore he is called 'Tathāgata'.

The Undeclared States

189. "Now, Cunda, there is this possibility that heterodox wandering ascetics would speak thus - 'Now what, friend, does the Tathāgata exist after death, only this is the truth, anything else is vain?' Cunda, heterodox wandering ascetics who speak thus should be told thus - 'This, friend, has been left undeclared by the Blessed One - "the Tathāgata exists after death, only this is the truth, anything else is vain."'

"Now, Cunda, there is this possibility that heterodox wandering ascetics would speak thus - 'But what, friend, does the Tathāgata not exist after death, only this is the truth, anything else is vain?' Cunda, heterodox wandering ascetics who speak thus should be told thus - 'This too, friend, has been left undeclared by the Blessed One - "the Tathāgata does not exist after death, only this is the truth, anything else is vain."'

"Now, Cunda, there is this possibility that heterodox wandering ascetics would speak thus - 'But what, friend, does the Tathāgata both exist and not exist after death, only this is the truth, anything else is vain?' Cunda, heterodox wandering ascetics who speak thus should be told thus - 'This, friend, has been left undeclared by the Blessed One - "the Tathāgata both exists and does not exist after death, only this is the truth, anything else is vain."'

"Now, Cunda, there is this possibility that heterodox wandering ascetics would speak thus - 'But what, friend, does the Tathāgata neither exist nor not exist after death, only this is the truth, anything else is vain?' Cunda, heterodox wandering ascetics who speak thus should be told thus - 'This too, friend, has been left undeclared by the Blessed One - "the Tathāgata neither exists nor does not exist after death, only this is the truth, anything else is vain."'

"Now, Cunda, there is this possibility that heterodox wandering ascetics would speak thus - 'But why, friend, has this been left undeclared by the ascetic Gotama?' Cunda, heterodox wandering ascetics who speak thus should be told thus - 'Because, friend, this is not connected with the goal, not connected with the Teaching, not fundamental to the holy life, it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna; therefore this has been left undeclared by the Blessed One.'

The Declared States

190. "Now, Cunda, there is this possibility that heterodox wandering ascetics would speak thus - 'But what, friend, has been declared by the ascetic Gotama?' Cunda, heterodox wandering ascetics who speak thus should be told thus - 'This is suffering' - this, friend, has been declared by the Blessed One; 'This is the origin of suffering' - this, friend, has been declared by the Blessed One; 'This is the cessation of suffering' - this, friend, has been declared by the Blessed One; 'This is the practice leading to the cessation of suffering' - this, friend, has been declared by the Blessed One.'

"Now, Cunda, there is this possibility that heterodox wandering ascetics would speak thus - 'But why, friend, has this been declared by the ascetic Gotama?' Cunda, heterodox wandering ascetics who speak thus should be told thus - 'Because, friend, this is connected with the goal, this is connected with the Teaching, this is fundamental to the holy life, this leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Therefore this has been declared by the Blessed One.'

The Supports for Views Accompanied by the Past

191. "Cunda, those view-supports accompanied by the past, those too have been explained by me to you, as they should be explained. And as they should not be explained, why should I explain them to you in that way? Cunda, those view-supports accompanied by the future, those too have been explained by me to you, as they should be explained. And as they should not be explained, why should I explain them to you in that way? And what, Cunda, are those view-supports accompanied by the past, which have been explained by me to you, as they should be explained? There are, Cunda, some ascetics and brahmins who hold such views and such opinions - 'The self and the world are eternal, only this is the truth, anything else is vain.' But there are, Cunda, some ascetics and brahmins who hold such views and such opinions - 'The self and the world are non-eternal, etc. The self and the world are both eternal and non-eternal, The self and the world are neither eternal nor non-eternal, The self and the world are self-made, The self and the world are made by another, The self and the world are both self-made and made by another, The self and the world are neither self-made nor made by another but fortuitously arisen, only this is the truth, anything else is vain.' Pleasure and pain are eternal, Pleasure and pain are non-eternal, Pleasure and pain are both eternal and non-eternal, Pleasure and pain are neither eternal nor non-eternal, Pleasure and pain are self-made, Pleasure and pain are made by another, Pleasure and pain are both self-made and made by another, Pleasure and pain are neither self-made nor made by another but fortuitously arisen, only this is the truth, anything else is vain.'

192. "Therein, Cunda, those ascetics and brahmins who hold such views and such opinions - 'The self and the world are eternal, only this is the truth, anything else is vain.' Having approached them, I speak thus - 'Is this indeed, friend, said - "The self and the world are eternal"?' And what they said thus - 'Only this is the truth, anything else is vain.' That I do not allow of theirs. What is the reason for this? For here, Cunda, there are some beings who perceive otherwise. Even with this concept, Cunda, I do not perceive anyone equal to myself, let alone superior. Then indeed I am superior therein, that is to say, in higher concept.

193. "Therein, Cunda, those ascetics and brahmins who hold such views and such opinions - 'The self and the world are non-eternal, etc. The self and the world are both eternal and non-eternal, The self and the world are neither eternal nor non-eternal, The self and the world are self-made, The self and the world are made by another, The self and the world are both self-made and made by another, The self and the world are neither self-made nor made by another but fortuitously arisen, Pleasure and pain are eternal, Pleasure and pain are non-eternal, Pleasure and pain are both eternal and non-eternal, Pleasure and pain are neither eternal nor non-eternal, Pleasure and pain are self-made, Pleasure and pain are made by another, Pleasure and pain are both self-made and made by another, Pleasure and pain are neither self-made nor made by another but fortuitously arisen, only this is the truth, anything else is vain.' Having approached them, I speak thus - 'Is this indeed, friend, said - "Pleasure and pain are neither self-made nor made by another but fortuitously arisen"?' And what they said thus - 'Only this is the truth, anything else is vain.' That I do not allow of theirs. What is the reason for this? For here, Cunda, there are some beings who perceive otherwise. Even with this concept, Cunda, I do not perceive anyone equal to myself, let alone superior. Then indeed I am superior therein, that is to say, in higher concept. These, Cunda, are those view-supports accompanied by the past, which have been explained by me to you, as they should be explained. And as they should not be explained, why should I explain them to you in that way?

The Supports for Views Accompanied by the Future

194. "And what, Cunda, are those view-supports accompanied by the future, which have been explained by me to you, as they should be explained? There are, Cunda, some ascetics and brahmins who hold such views and such opinions - 'The self has form, is healthy after death, only this is the truth, anything else is vain.' But there are, Cunda, some ascetics and brahmins who hold such views and such opinions - 'The self is formless...' etc. 'The self has both form and is formless...' 'The self neither has form nor is formless...' 'The self is percipient...' 'The self is non-percipient...' 'The self is neither percipient nor non-percipient...' 'The self is annihilated, perishes, does not exist after death, only this is the truth, anything else is vain.' Therein, Cunda, those ascetics and brahmins who hold such views and such opinions - 'The self has form, is healthy after death, only this is the truth, anything else is vain.' Having approached them, I speak thus - 'Is this indeed, friend, said - "The self has form, is healthy after death"?' And what they said thus - 'Only this is the truth, anything else is vain.' That I do not allow of theirs. What is the reason for this? For here, Cunda, there are some beings who perceive otherwise. Even with this concept, Cunda, I do not perceive anyone equal to myself, let alone superior. Then indeed I am superior therein, that is to say, in higher concept.

195. "Therein, Cunda, those ascetics and brahmins who hold such views and such opinions - 'The self is formless...' etc. 'The self has both form and is formless...' 'The self is neither with form nor formless...' 'The self is percipient...' 'The self is non-percipient...' 'The self is neither percipient nor non-percipient...' 'The self is annihilated, perishes, does not exist after death, only this is the truth, anything else is vain.' Having approached them, I speak thus - 'Is this indeed, friend, said - "The self is annihilated, perishes, does not exist after death"?' And what they said thus, Cunda - 'Only this is the truth, anything else is vain.' That I do not allow of theirs. What is the reason for this? For here, Cunda, there are some beings who perceive otherwise. Even with this concept, Cunda, I do not perceive anyone equal to myself, let alone superior. Then indeed I am superior therein, that is to say, in higher concept. These, Cunda, are those view-supports accompanied by the future, which have been explained by me to you, as they should be explained. And as they should not be explained, why should I explain them to you in that way?

196. "And, Cunda, for the abandoning and transcendence of these view-supports accompanied by the past and these view-supports accompanied by the future, thus have the four establishments of mindfulness been taught and laid down by me. Which four? Here, Cunda, 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... He dwells observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. And, Cunda, for the abandoning and transcendence of these view-supports accompanied by the past and these view-supports accompanied by the future. Thus have these four establishments of mindfulness been taught and laid down by me."

197. Now at that time the Venerable Upavāṇa was standing behind the Blessed One, fanning the Blessed One. Then the Venerable Upavāṇa said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir! This exposition of the Teaching is indeed pleasing, Venerable Sir; this exposition of the Teaching is indeed very pleasing, Venerable Sir. What, Venerable Sir, is the name of this exposition of the Teaching?" "Therefore, Upavāṇa, remember this exposition of the Teaching as 'The Pleasing'." This is what the Blessed One said. Delighted, the Venerable Upavāṇa rejoiced in what the Blessed One had said.

The Discourse on the Pleasing is concluded as sixth.

7. The Discourse on the Characteristics

The Thirty-Two Characteristics of a Great Man

198. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -

199. "Monks, these are 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; as follows: 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.

200. "And what, monks, are those 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. Etc. 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.

"Here, monks, a great man has firmly established feet. That a great man has firmly established feet, this too, monks, is a characteristic of a great man for this great man.

"Furthermore, monks, on the soles of a great man's feet, wheels have arisen with a thousand spokes, with rims, with hubs, complete in every aspect. That on the soles of a great man's feet, wheels have arisen with a thousand spokes, with rims, with hubs, complete in every aspect, this too, monks, is a characteristic of a great man for this great man.

"Furthermore, monks, a great man has projecting heels... etc. he has long fingers... he has soft and tender hands and feet... he has webbed hands and feet... he has high-raised ankles... he has legs like an antelope... while standing and without bending down, he touches and strokes his knees with both palms... he has his male organ enclosed in a sheath... he is golden-coloured, with skin resembling gold... he has subtle skin; because of the subtleness of his skin, dust and dirt do not adhere to his body... he has single hairs; single hairs have arisen in each pore... he 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... he has a divinely straight body... he has seven convex surfaces... he has a body like the front half of a lion... he has a filled-in space between the shoulders... he 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... he has an evenly rounded neck... he has supreme taste-buds... he has a jaw like a lion... he has forty teeth... he has even teeth... he has teeth without gaps... he has very white canine teeth... he has a large tongue... he has a voice like Brahmā, speaking like a cuckoo... he has deep blue eyes... he has eyelashes like a cow... a tuft of hair has arisen between the eyebrows, white, resembling soft cotton. That a great man has a tuft of hair arisen between the eyebrows, white, resembling soft cotton, this too, monks, is a characteristic of a great man for this great man.

"Furthermore, monks, a great man has a head like a turban. That a great man has a head like a turban, this too, monks, is a characteristic of a great man for this great man.

"These, monks, are 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. Etc. 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.

"These, monks, thirty-two characteristics of a great man are also held by the seers outside, but they do not know: 'Because of the doing of this action, this characteristic is obtained.'

The Characteristic of Well-Established Feet

201. "Monks, that the Tathāgata in a former birth, a former existence, a former abode, when formerly being a human being, was one of firm undertaking in wholesome mental states, of steadfast undertaking in bodily good conduct, good verbal conduct, good mental conduct, in giving and sharing, in undertaking morality, in observing the Observance day, in filial love towards one's mother, in filial piety, in respect for ascetics, in respect for brahmins, in honouring elders in the family, and in various other highly wholesome mental states. Because of the doing of that action, its accumulation, its abundance, its extensiveness, upon the body's collapse at death, he is reborn in a fortunate realm, in a heavenly world. There he surpasses the other gods in ten respects: in divine life span, in divine beauty, in divine happiness, in divine fame, in divine authority, in divine forms, in divine sounds, in divine odours, in divine flavours, in divine tangible objects. Having passed away from there, having come to this state of being, he obtains this characteristic of a great man. He has firmly established feet. He places his foot on the ground evenly, he lifts it evenly, he touches the ground evenly with all parts of the soles of his feet.

202. "He, endowed with that characteristic, if he dwells in a house, 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; as follows: 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 barrenness, without danger, without thorns, prosperous, flourishing, secure, safe, without tumult, without rod, without sword, by righteousness. Being a king, what does he obtain? He is unshakeable by any human being who is an adversary or enemy. Being a king, he obtains this. "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. Being a Buddha, what does he obtain? He is unshakeable by internal or external adversaries and enemies, by lust or hate or delusion, or by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world. Being a Buddha, he obtains this." The Blessed One said this meaning.

203. Herein this is said –

"In truth and in the teaching, in self-control and in restraint,

In purity, morality, attachment to the Observance, and

In giving, in non-violence, in non-harshness delighted,

Having firmly accepted, he practised completely.

"He by that action ascended to heaven,

And experienced happiness and delights of play;

Having passed away from there, he came back here again,

With even feet he touched the earth.

"The interpreters of marks, having assembled, declared,

For one with even standing there is no obstruction;

Whether for a householder or for one gone forth,

That characteristic illuminates that meaning.

"He is unshakeable while dwelling in a house,

An overlord of others, not crushed by enemies;

Here as a human being by anyone,

He is unshakeable by the fruit of that action.

"And if such a one goes forth into the homeless life,

Wise, delighting in the desire for renunciation;

That foremost one never goes to obstruction,

The highest of men - for this is his natural order."

The Characteristic of Wheels on the Soles of the Feet

204. "Monks, that the Tathāgata in a former birth, a former existence, a former abode, when formerly being a human being, was one who brought happiness to many people, one who dispelled the fear of excitement and fright, one who arranged righteous protection, shelter and safeguarding, and one who gave gifts with accompaniments. Because of the doing of that action, its accumulation, its abundance, its extensiveness, upon the body's collapse at death, he is reborn in a fortunate realm, in a heavenly world. Etc. Having passed away from there, having come to this state of being, he obtains this characteristic of a great man. On the soles of his feet, wheels have arisen with a thousand spokes, with rims, with hubs, complete in every aspect, with well-divided spaces between.

"He, endowed with that characteristic, if he dwells in a house, becomes a king, a wheel-turning monarch. Etc. Being a king, what does he obtain? He has a great retinue; great are his retinues: brahmins and householders, townspeople and country folk, accountants and chief ministers, military commanders, doorkeepers, ministers, councillors, tributary kings, and princes. Being a king, he obtains this. 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. Being a Buddha, what does he obtain? He has a great retinue; great are his retinues: monks, nuns, male lay followers, female lay followers, gods, humans, titans, serpents, and gandhabbas. Being a Buddha, he obtains this." The Blessed One said this meaning.

205. Herein this is said –

"Formerly, in the past, in previous births,

Being a human, he brought happiness to many;

One who dispelled the fear of excitement and fright,

Zealous in protection, safeguarding and shelter.

"He by that action ascended to heaven,

And experienced happiness and delights of play;

Having passed away from there, he came back here again,

He obtains wheels on both feet.

"With rims all around and a thousand spokes,

The interpreters of marks, having assembled, declared,

Having seen the boy with the marks of a hundred merits,

'He will have a retinue, a crusher of enemies.

For thus the wheels with rims all around,

If such a one does not go forth into the homeless life;

He turns the wheel, he rules the earth,

Warriors here become his followers.

"They surround him of great fame,

And if such a one goes forth into the homeless life;

Wise, delighting in the desire for renunciation;

Gods, humans, titans, Sakkas and demons.

"Gandhabbas, serpents, birds and quadrupeds,

The unsurpassed one, venerated by gods and humans;

They surround him of great fame.'"

The Three Characteristics Beginning with Long Heels

206. "Monks, that the Tathāgata in a former birth, a former existence, a former abode, when formerly being a human being, having abandoned the killing of living beings, abstained from killing living beings; with rod laid down, with knife laid down, conscientious, compassionate, he dwelt concerned for the welfare of all living beings. Because of the doing of that action, its accumulation, its abundance, its extensiveness, etc. having passed away from there, having come to this state of being, he obtains these three characteristics of a great man. He has projecting heels, and long fingers, and a divinely straight body.

"He, endowed with those characteristics, if he dwells in a house, becomes a king, a wheel-turning monarch, etc. Being a king, what does he obtain? He is long-lived, lasting long, he preserves his long life span; it is not possible for him to be deprived of life in between by any human being who is an adversary or enemy. Being a king, he obtains this. Being a Buddha, what does he obtain? He is long-lived, lasting long, he preserves his long life span; it is not possible for him to be deprived of life in between by adversaries or enemies, or by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world. Being a Buddha, he obtains this." The Blessed One said this meaning.

207. Herein this is said –

"Having understood the fear of death and murder for oneself,

He abstained from killing others;

By that good conduct he went to heaven,

He experienced the resultant fruit of good deeds.

"Having passed away and come here again,

He obtains here three characteristics;

He has broad and long heels,

Like Brahmā, upright, beautiful, with well-born limbs.

"With beautiful arms, youthful, well-proportioned, well-born,

His fingers are soft and tender;

Long, with these three characteristics of the best of men,

They indicate the prince for long sustenance.

"If he becomes a householder, he sustains himself for long,

If he goes forth, even longer than that;

And he sustains himself through mastery and development of supernormal power,

Thus that is the sign of longevity."

The Characteristic of Seven Prominences

208. "Monks, that the Tathāgata in a former birth, a former existence, a former abode, when formerly being a human being, was a giver of superior, flavourful solid food, soft food, food to be tasted, food to be licked, and beverages. Because of the doing of that action, etc. Having passed away from there, having come to this state of being, he obtains this characteristic of a great man: he has seven convex surfaces, there are seven convex surfaces of a being; there are convex surfaces on both hands, there are convex surfaces on both feet, there are convex surfaces on both shoulders, there is a convex surface on the back.

"He, endowed with that characteristic, if he dwells in a house, becomes a king, a wheel-turning monarch. Etc. Being a king, what does he obtain? He is an obtainer of superior, flavourful solid food, soft food, food to be tasted, food to be licked, and beverages. Being a king, he obtains this. Being a Buddha, what does he obtain? He is an obtainer of superior, flavourful solid food, soft food, food to be tasted, food to be licked, and beverages. Being a Buddha, he obtains this." The Blessed One said this meaning.

209. Herein this is said –

"Solid food and edible food, and also lickable and tasteable,

He was a donor of the highest and best flavours;

By that good conduct and action,

He rejoices for a long time in Nandana.

"A being here attains seven excellences,

And obtains softness of hands and feet;

Those skilled in signs and characteristics have said,

This is because of obtaining the flavours of solid and edible food.

"That which illuminates that purpose even for a layman,

And even one going forth attains that;

The highest obtainer of the flavours of solid and edible food,

They have said, cuts all the bonds of the layman."

The Characteristics of Soft Hands and Feet and Webbed Fingers and Toes

210. "Monks, that the Tathāgata in a former birth, a former existence, a former abode, when formerly being a human being, was one who supported people by the four ways of supporting others - by giving, by endearing speech, by beneficent conduct, and by impartiality. Because of the doing of that action, etc. having passed away from there, having come to this state of being, he obtains these two characteristics of a great man. He has soft and tender hands and feet, and he has webbed hands and feet.

"He, endowed with those characteristics, if he dwells in a house, becomes a king, a wheel-turning monarch, etc. Being a king, what does he obtain? He has a well-supported retinue; well-supported by him are brahmins and householders, townspeople and country folk, accountants and chief ministers, military commanders, doorkeepers, ministers, councillors, tributary kings, and princes. Being a king, he obtains this. Being a Buddha, what does he obtain? He has a well-supported retinue; well-supported by him are monks, nuns, male lay followers, female lay followers, gods, humans, titans, serpents, and gandhabbas. Being a Buddha, he obtains this." The Blessed One said this meaning.

211. Herein this is said –

"Giving and beneficent conduct,

And pleasant speech and impartiality;

Having done and practised good inclusion of many,

By unslighted virtue one goes to heaven.

"Having passed away and come here again,

With soft hands and feet and webbed fingers;

Exceedingly beautiful, lovely, fair to behold,

The young, tender boy obtains.

"He becomes obedient to his attendants, amenable,

Dwelling in this greatness, well included;

Speaking pleasantly, seeking welfare and happiness,

He practises pleasing virtues.

"And if he gives up all sensual enjoyments,

The Conqueror teaches the Teaching to the people;

Those devoted to his words,

Having heard, practise the Teaching in accordance with the Teaching."

The Characteristics of High Ankles and Upward-Pointing Body Hair

212. "Monks, that the Tathāgata in a former birth, a former existence, a former abode, when formerly being a human being, was a speaker of speech connected with benefit, connected with the Teaching, he instructed many people, one who brings welfare and happiness to beings, a sacrificer of the Teaching. Because of the doing of that action, etc. having passed away from there, having come to this state of being, he obtains these two characteristics of a great man. He has high-raised ankles and hairs with upward-pointing tips.

"He, endowed with those characteristics, if he dwells in a house, becomes a king, a wheel-turning monarch, etc. Being a king, what does he obtain? He is the foremost and the best and the chief and the highest and the most excellent among those who enjoy sensual pleasures. Being a king, he obtains this. Being a Buddha, what does he obtain? He is the foremost and the best and the chief and the highest and the most excellent among all beings. Being a Buddha, he obtains this." The Blessed One said this meaning.

213. Herein this is said –

"Speech connected with benefit and the Teaching, formerly,

Speaking, he instructed many people;

He was one who brings welfare and happiness to beings,

A sacrificer of the Teaching-sacrifice, without stinginess.

"By that good conduct and action,

He goes to a happy destination, there he rejoices;

And having come here, he obtains two characteristics,

For the sake of the highest pre-eminence.

"Like a hare with hair standing upward,

The ankle-joints were well-formed;

Heaped with flesh and blood, covered with skin,

The upper parts of the feet were beautiful.

"If such a one dwells in a house,

He goes to the foremost among enjoyers of sensual pleasures;

None more superior than him is found,

Having overcome the Indian subcontinent, he moves about.

"And even going forth, of superior conduct,

He goes to the foremost among all beings;

None more superior than him is found,

Having overcome the whole world, he dwells."

The Characteristic of Antelope-Like Legs

214. "Monks, that the Tathāgata in a former birth, a former existence, a former abode, when formerly being a human being, was one who taught carefully - whether a craft or true knowledge or conduct or work - 'How might they quickly understand, quickly proceed, and not be wearied for long.' Because of the doing of that action, etc. Having passed away from there, having come to this state of being, he obtains this characteristic of a great man. He has legs like an antelope.

"He, endowed with that characteristic, if he dwells in a house, becomes a king, a wheel-turning monarch. Etc. Being a king, what does he obtain? Those things worthy of a king, those constituents of a king, those enjoyments of a king, those things befitting a king - he quickly obtains them. Being a king, he obtains this. Being a Buddha, what does he obtain? Those things worthy of an ascetic, those constituents of an ascetic, those enjoyments of an ascetic, those things befitting an ascetic - he quickly obtains them. Being a Buddha, he obtains this." The Blessed One said this meaning.

215. Herein this is said –

"In crafts, in true knowledge and conduct, in works,

He wishes 'How might they quickly understand';

Which is not for the harm of anyone,

He teaches quickly, not long is he wearied.

"Having done that wholesome action yielding happiness,

He obtains delightful, well-formed calves;

Round, well-born, gradually rising,

With hairs pointing upward, covered with fine skin.

"'One with antelope-like calves' they call that person,

Here they declared the characteristic of quick success;

When he desires things conforming to household life,

Not going forth, he quickly attains them here.

"And if such a one goes forth into the homeless life,

Wise, delighting in the desire for renunciation;

Whatever is conforming to what is befitting,

That he obtains quickly, with superior mental strength."

The Characteristic of Subtle Skin

216. "Monks, that the Tathāgata in a former birth, a former existence, a former abode, when formerly being a human being, having approached an ascetic or a brahmin, was one who inquired - "What, venerable sir, is wholesome, what is unwholesome, what is blameworthy, what is blameless, what should be cultivated, what should not be cultivated, what action done by me would be for my harm and suffering for a long time, or what action done by me would be for my welfare and happiness for a long time?" Because of the doing of that action, etc. Having passed away from there, having come to this state of being, he obtains this characteristic of a great man. He has subtle skin; because of the subtleness of his skin, dust and dirt do not adhere to his body.

"He, endowed with that characteristic, if he dwells in a house, becomes a king, a wheel-turning monarch. Etc. Being a king, what does he obtain? He is of great wisdom; there is no one equal to him or superior to him in wisdom among those who enjoy sensual pleasures. Being a king, he obtains this. Being a Buddha, what does he obtain? He is of great wisdom, of broad wisdom, of joyful wisdom, of swift wisdom, of sharp wisdom, of penetrative wisdom; there is no one equal to him or superior to him in wisdom among all beings. Being a Buddha, he obtains this." The Blessed One said this meaning.

217. Herein this is said –

"Formerly, in the past, in previous births,

Desirous to know, he was one who inquired;

Having listened, having attended upon one gone forth,

With the meaning within, he heeded the explanation of meaning.

"By action directed towards the attainment of wisdom,

Having become a human being, he was one of subtle skin;

Those skilled in signs of birth declared,

'He will see subtle meanings, having understood.'

"If such a one does not go forth into the homeless life,

He turns the wheel, he rules the earth;

And in instructions on meaning and in discernments,

None better or equal to him is found.

"And if such a one goes forth into the homeless life,

Wise, delighting in the desire for renunciation;

He obtains the unsurpassed, distinguished by wisdom,

He attains enlightenment, one of excellent, abundant wisdom."

The Characteristic of Golden Colour

218. "Monks, that the Tathāgata in a former birth, a former existence, a former abode, when formerly being a human being, was without wrath, abundantly serene, even when spoken to much did not become attached, did not become angry, was not repelled, did not become obstinate, and did not manifest irritation, hate, and displeasure. And he was a giver of subtle, soft coverings and cloaks, of fine linen, fine cotton, fine silk, fine wool. Because of the doing of that action, its accumulation, etc. Having passed away from there, having come to this state of being, he obtains this characteristic of a great man. He is golden-coloured, with skin resembling gold.

"He, endowed with that characteristic, if he dwells in a house, becomes a king, a wheel-turning monarch. Etc. Being a king, what does he obtain? He is an obtainer of subtle, soft coverings and cloaks, of fine linen, fine cotton, fine silk, fine wool. Being a king, he obtains this. Being a Buddha, what does he obtain? He is an obtainer of subtle, soft coverings and cloaks, of fine linen, fine cotton, fine silk, fine wool. Being a Buddha, he obtains this." The Blessed One said this meaning.

219. Herein this is said –

"He determined non-wrath and gave,

And gifts of subtle cloths with fine texture;

Established in an earlier existence, he gave forth,

Like a god raining upon the great earth.

"Having done that, passing away from here, divine,

He was reborn, having experienced the result of well-done fruit;

Resembling one with a golden body, here he overcomes,

Like Indra among the best of divine trees.

"And if a man dwells in a house, not going forth,

He rules the great earth rightly;

Having conquered, together with the seven treasures here,

He obtains spotless, subtle skin and purity.

"He becomes an obtainer of coverings, garments, finest robes and cloaks,

If he goes to the homeless life;

Together with that, he experiences the fruit of former deeds,

There is no destruction of what has been done."

The Characteristic of the Private Parts Concealed in a Sheath

220. Monks, that the Tathāgata in a former birth, a former existence, a former abode, when formerly being a human being, was one who brought together relatives and friends, companions and comrades who had long been lost, who had long been away from home. He brought together a mother with her son, he brought together a son with his mother, he brought together a father with his son, he brought together a son with his father, he brought together a brother with his brother, he brought together a brother with his sister, he brought together a sister with her brother, he brought together a sister with her sister, and having united them, he rejoiced. Because of the doing of that action, etc. Having passed away from there, having come to this state of being, he obtains this characteristic of a great man - he has his male organ enclosed in a sheath.

"He, endowed with that characteristic, if he dwells in a house, becomes a king, a wheel-turning monarch. Etc. Being a king, what does he obtain? He has many sons, and he has more than a thousand sons, brave, heroic in form, crushers of enemy armies. Being a king, he obtains this. Being a Buddha, what does he obtain? He has many sons, and he has many thousands of sons, brave, heroic in form, crushers of enemy armies. Being a Buddha, he obtains this." The Blessed One said this meaning.

221. Herein this is said –

"Formerly, in the past, in previous births,

Those long lost, those long away from home;

He brought together relatives, companions and friends,

Having united them, he gave thanks.

"He by that action ascended to heaven,

And experienced happiness and delights of play;

Having passed away from there, he came back here again,

He obtains sheathed private parts.

"Such a one has many sons,

And more than a thousand are born from him;

Brave and heroic, tormenters of enemies,

Generating joy for the householder, speaking kindly.

"More numerous for one gone forth who conducts himself,

Are sons who follow his words;

Whether for a householder or for one gone forth,

That characteristic arises, illuminating that meaning."

The first recitation section is concluded.

The Characteristics of Proportionate Body and Touching the Knees Without Bending

222. "Monks, that the Tathāgata in a former birth, a former existence, a former abode, when formerly being a human being, considering the welfare of the public, knows equally, knows by himself, knows the person, knows the distinction of persons - 'This one deserves this, this one deserves this' - in each case he was one who made distinctions among persons. Because of the doing of that action, etc. having passed away from there, having come to this state of being, he obtains these two characteristics of a great man. He is proportioned like a banyan tree, and while standing and without bending down, he touches and strokes his knees with both palms.

"He, endowed with those characteristics, if he dwells in a house, becomes a king, a wheel-turning monarch, etc. Being a king, what does he obtain? He is wealthy, of great riches, of great possessions, with abundant gold and silver, with abundant means and provisions, with abundant wealth and grain, with full treasuries and storehouses. Being a king, he obtains this, etc. Being a Buddha, what does he obtain? He is wealthy, of great riches, of great possessions. He has these treasures, as follows: the treasure of faith, the treasure of morality, the treasure of shame, the treasure of moral fear, the treasure of learning, the treasure of generosity, the treasure of wisdom. Being a Buddha, he obtains this." The Blessed One said this meaning.

223. Herein this is said –

"Having weighed and investigated, having considered,

Considering the welfare of the public;

'This one deserves this' in each case,

He was one who made distinctions among persons in the past.

"And standing on the earth, without bending down,

He touches his knees with both hands;

He was proportioned like a tree,

By the remaining result of good conduct.

"Those who know many various signs and marks,

Exceedingly skilled men declared;

Many various things befitting householders,

The young, tender boy obtains.

"And here, for the king, enjoying sensual pleasures,

There are many things befitting a householder;

And if he gives up all sensual enjoyments,

He obtains the unsurpassed, the highest wealth."

The Three Characteristics Beginning with a Lion-Like Front Body

224. "Monks, that the Tathāgata in a former birth, a former existence, a former abode, when formerly being a human being, was one who wished for the welfare of many people, who wished for their benefit, who wished for their comfort, who wished for their freedom from bondage - 'How may these people grow in faith, grow in morality, grow in learning, grow in generosity, grow in the teachings, grow in wisdom, grow in wealth and grain, grow in fields and sites, grow in bipeds and quadrupeds, grow in children and wife, grow in slaves, workmen and servants, grow in relatives, grow in friends, grow in kinsmen.' Because of the doing of that action, etc. having passed away from there, having come to this state of being, he obtains these three characteristics of a great man. He has a body like the front half of a lion, and he has a filled-in space between the shoulders, and he has an evenly rounded neck.

"He, endowed with those characteristics, if he dwells in a house, becomes a king, a wheel-turning monarch, etc. Being a king, what does he obtain? He is not subject to decline, he does not decline in wealth and grain, in fields and sites, in bipeds and quadrupeds, in children and wife, in slaves, workmen and servants, in relatives, in friends, in kinsmen, he does not decline in any success. Being a king, he obtains this. Being a Buddha, what does he obtain? He is not subject to decline, he does not decline in faith, in morality, in learning, in generosity, in wisdom, he does not decline in any success. Being a Buddha, he obtains this." The Blessed One said this meaning.

225. Herein this is said –

"By faith, by morality, by learning, by higher intelligence,

By generosity, by righteousness, by many good qualities;

By wealth, by grain, and by fields and sites,

By children, by wife, and by quadrupeds.

"By relatives, by friends, and by kinsmen,

By power, by beauty, by happiness, and by both;

He wishes 'How might they not decline' and goes beyond,

And yet the torpid one longs for benefit.

"He was well-formed like the front half of a lion,

With an evenly rounded neck and a filled-in space between the shoulders;

By well-practised action done in the past,

That was the advanced sign of his non-decline.

"Even a householder grows in grain and wealth,

In children, in wife, and in quadrupeds;

One who owns nothing, gone forth, the unsurpassed,

Attains enlightenment, with qualities not subject to decline."

The Characteristic of Supreme Taste Sensitivity

226. "Monks, that the Tathāgata in a former birth, a former existence, a former abode, when formerly being a human being, was one who did not harass beings with the hand, or with a clod, or with a stick, or with a knife. Because of the doing of that action, its accumulation, etc. Having passed away from there, having come to this state of being, he obtains this characteristic of a great man: he has supreme taste-buds, taste conductors arise in his throat with tips turned upward, conveying evenly.

"He, endowed with that characteristic, if he dwells in a house, becomes a king, a wheel-turning monarch. Etc. Being a king, what does he obtain? He is free from illness, free from disease, endowed with digestion that is even, neither too cold nor too hot. Being a king, he obtains this. Being a Buddha, what does he obtain? He is free from illness, free from disease, endowed with digestion that is even, neither too cold nor too hot, middling, capable of striving. Being a Buddha, he obtains this." The Blessed One said this meaning.

227. Herein this is said –

"Not with the hand, nor with a stick, nor with a clod,

Nor with a knife, nor with death-dealing murder;

Nor with imprisonment, nor with threatening,

He did not harass the people, he was one who did not harass.

"By that very deed, having reached a happy destination, he rejoices,

Having done what has happiness as its fruit, he experiences pleasures;

The taste conductor, full of nutritive essence, well-formed,

Having come here, he obtains the excellence of the finest flavours.

"Therefore the exceedingly skilled and wise say of him,

'This man will be one with abundant happiness;

Whether for a householder or for one gone forth,

That characteristic illuminates that meaning.'"

The Characteristics of Deep Blue Eyes and Cow-Like Eyelashes

228. "Monks, that the Tathāgata in a former birth, a former existence, a former abode, when formerly being a human being, did not look with eyes protruding, nor did he look askance, nor did he look with discrimination, but upright, thus with an open upright mind, he looked upon many people with an amiable eye. Because of the doing of that action, etc. having passed away from there, having come to this state of being, he obtains these two characteristics of a great man. He has deep blue eyes and has eyelashes like a cow.

"He, endowed with those characteristics, if he dwells in a house, becomes a king, a wheel-turning monarch, etc. Being a king, what does he obtain? He is pleasant to behold for many people, he is dear and agreeable to brahmins and householders, to townspeople and country-folk, to accountants and ministers, to military officers, to doorkeepers, to councillors, to courtiers, to kings, to wealthy men, and to princes. Being a king, he obtains this, etc. Being a Buddha, what does he obtain? He is pleasant to behold for many people, he is dear and agreeable to monks, nuns, male lay followers, female lay followers, gods, humans, titans, serpents, and gandhabbas. Being a Buddha, he obtains this." The Blessed One said this meaning.

229. Herein this is said –

"Not with eyes protruding, nor looking askance, nor with discriminating gaze;

Upright, thus with an open upright mind, he looked upon many people with an amiable eye.

"In fortunate worlds he experiences the resultant fruit,

There he rejoices;

And here he has eyelashes like a cow,

With deep blue eyes, pleasant to behold.

"And those who practise are subtle,

And many are skilled in signs;

Men skilled in subtle vision,

They designate him as 'pleasant to behold'.

"Being pleasant to behold, even as a householder, and being virtuous,

He becomes beloved by many people;

And if he does not become a householder, he becomes an ascetic,

Dear to many, a destroyer of sorrow."

The Characteristic of a Turbaned Head

230. "Monks, that the Tathāgata in a former birth, a former existence, a former abode, when formerly being a human being, was a leader of many people in wholesome mental states, a chief of many people in bodily good conduct, good verbal conduct, good mental conduct, in giving and sharing, in undertaking morality, in observing the Observance day, in filial love towards one's mother, in filial piety, in respect for ascetics, in respect for brahmins, in honouring elders in the family, and in various other highly wholesome mental states. Because of the doing of that action, etc. Having passed away from there, having come to this state of being, he obtains this characteristic of a great man - he has a head like a turban.

"He, endowed with that characteristic, if he dwells in a house, becomes a king, a wheel-turning monarch. Etc. Being a king, what does he obtain? Great is his following of people: brahmins and householders, townspeople and country folk, accountants and chief ministers, military commanders, doorkeepers, ministers, councillors, tributary kings, and princes. Being a king, he obtains this. Being a Buddha, what does he obtain? Great is his following of people: monks, nuns, male lay followers, female lay followers, gods, humans, titans, serpents, and gandhabbas. Being a Buddha, he obtains this." The Blessed One said this meaning.

231. Herein this is said –

"He was a forerunner in good conduct,

Delighting in righteous living among teachings;

He was a follower of many people,

He experienced the fruit of merit in the heavens.

"Having known the fruit of good conduct,

He attained here the state of a turbaned head;

The bearers of marks and characteristics declared,

'He will be a forerunner for many people.'

"Attendants among humans here,

They bring offerings to him beforehand then;

If he becomes a warrior caste lord of the earth,

He obtains service among many people.

"But if that human goes forth,

He becomes well-practised and masterful in the teachings;

Delighting in the virtue of his instruction,

Many people become his followers."

The Characteristics of Single Hairs and the Tuft of Hair Between the Eyebrows

232. "Monks, that the Tathāgata in a former birth, a former existence, a former abode, when formerly being a human being, having abandoned false speech, abstained from false speech; he spoke the truth, was devoted to truth, reliable, trustworthy, not a deceiver of the world. Because of the doing of that action, its accumulation, etc. having passed away from there, having come to this state of being, he obtains these two characteristics of a great man. He has single hairs, and a tuft of hair has arisen between the eyebrows, white, resembling soft cotton.

"He, endowed with those characteristics, if he dwells in a house, becomes a king, a wheel-turning monarch, etc. Being a king, what does he obtain? Great is his following of people: brahmins and householders, townspeople and country folk, accountants and chief ministers, military commanders, doorkeepers, ministers, councillors, kings, wealthy men, and princes. Being a king, he obtains this. Being a Buddha, what does he obtain? Great is his following of people: monks, nuns, male lay followers, female lay followers, gods, humans, titans, serpents, and gandhabbas. Being a Buddha, he obtains this." The Blessed One said this meaning.

233. Herein this is said –

"One who acknowledged truth in previous births,

Of unambiguous speech, he avoided falsehood;

He never deceived anyone,

He spoke what was factual, actual, and true.

"White, very bright, resembling soft cotton,

A well-born tuft of hair was between the eyebrows;

Two did not arise in the pores,

He had limbs endowed with single hairs in each.

"Many knowers of characteristics, having assembled,

Those skilled in signs of birth declared;

As the tuft of hair and body hairs are well-established,

Many people attend upon such a one.

"Even when he is a householder, people attend upon him,

By much action done previously;

One who owns nothing, gone forth, unsurpassed,

Even when he is a Buddha, people attend upon him."

The Characteristics of Forty Evenly-Spaced Teeth

234. "Monks, that the Tathāgata in a former birth, a former existence, a former abode, when formerly being a human being, having abandoned divisive speech, abstained from divisive speech. He did not repeat elsewhere what he had heard here to divide these people, nor did he repeat here what he had heard elsewhere to divide those people; thus he was one who reunites those who are divided, a promoter of those who are united, rejoicing in concord, delighting in concord, taking delight in concord, he was a speaker of words that create concord. Because of the doing of that action, etc. having passed away from there, having come to this state of being, he obtains these two characteristics of a great man. He has forty teeth and has teeth without gaps.

"He, endowed with those characteristics, if he dwells in a house, becomes a king, a wheel-turning monarch, etc. Being a king, what does he obtain? He has an assembly that cannot be divided, his assemblies cannot be divided: brahmins and householders, townspeople and country folk, accountants and chief ministers, military commanders, doorkeepers, ministers, councillors, tributary kings, wealthy nobles, and princes. Being a king, he obtains this. Being a Buddha, what does he obtain? He has an assembly that cannot be divided, his assemblies cannot be divided: monks, nuns, male lay followers, female lay followers, gods, humans, titans, serpents, and gandhabbas. Being a Buddha, he obtains this." The Blessed One said this meaning.

235. Herein this is said –

"Divisive speech that causes breach among the united,

That causes increase of breach and creates contention;

That causes increase of dispute and creates improper action,

That causes breach among the united - he did not speak.

"Speech that does not increase contention, well-spoken,

That causes reconciliation among the divided - he spoke;

Endowed with harmony, he dispelled dispute among people,

He rejoices and delights with those who are united.

"In fortunate worlds he experiences the resultant fruit,

There he rejoices;

Here his teeth are close-set and united,

Four times ten, mouth-born, well-established.

"If he becomes a warrior caste lord of the earth,

His assembly becomes undivided;

And if he becomes an ascetic, stainless and spotless,

His assembly becomes devoted and unshakeable."

The Characteristics of a Broad Tongue and a Brahma-Like Voice

236. "Monks, that the Tathāgata in a former birth, a former existence, a former abode, when formerly being a human being, having abandoned harsh speech, abstained from harsh speech. He spoke such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people. Because of the doing of that action, its accumulation, etc. having passed away from there, having come to this state of being, he obtains these two characteristics of a great man. He has a large tongue and has a voice like Brahmā, speaking like a cuckoo.

"He, endowed with those characteristics, if he dwells in a house, becomes a king, a wheel-turning monarch, etc. Being a king, what does he obtain? He is one whose words are to be heeded; his words are heeded by brahmins and householders, townspeople and country folk, accountants and chief ministers, military commanders, doorkeepers, ministers, councillors, kings, wealthy nobles, and princes. Being a king, he obtains this. Being a Buddha, what does he obtain? He is one whose words are to be heeded; his words are heeded by monks, nuns, male lay followers, female lay followers, gods, humans, titans, serpents, and gandhabbas. Being a Buddha, he obtains this." The Blessed One said this meaning.

237. Herein this is said –

"Speech that causes reviling, quarrelling, and harming,

Troublesome, crushing many people;

He did not speak harsh words that were severe,

He spoke what was sweet, well-connected, and kindly.

"Dear to the mind, going to the heart,

He utters speech that is pleasant to the ear;

He experienced the fruit of well-practised speech,

He experienced the fruit of merit in the heavens.

"Having known the fruit of good conduct,

He attained here the state of having a Brahma-voice;

His tongue is extensive and broad,

He becomes one whose words and speech are to be heeded.

"Even as a householder he succeeds in what he speaks,

But if that human goes forth;

The people heed his words,

Speaking much that is well-spoken to many."

The Characteristic of a Lion-Like Jaw

238. "Monks, that the Tathāgata in a former birth, a former existence, a former abode, when formerly being a human being, having abandoned idle chatter, abstained from idle chatter; he spoke at the right time, spoke what is factual, spoke what is beneficial, spoke on the Teaching, spoke on the discipline; he spoke words worth treasuring, timely, reasonable, well-defined, connected with the goal. Because of the doing of that action, etc. Having passed away from there, having come to this state of being, he obtains this characteristic of a great man: he has a jaw like a lion.

"He, endowed with that characteristic, if he dwells in a house, becomes a king, a wheel-turning monarch. Etc. Being a king, what does he obtain? He is not to be violated by any human being who is an adversary or enemy. Being a king, he obtains this. Being a Buddha, what does he obtain? He is not to be violated by internal or external adversaries and enemies, by lust or hate or delusion, or by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world. Being a Buddha, he obtains this." The Blessed One said this meaning.

239. Herein this is said –

"Not idle chatter, not foolishness,

His path of speech was not scattered;

And he dispelled what was harmful,

And he spoke what was beneficial and for the happiness of many.

"Having done that, passing away from here, he was reborn in heaven,

He experienced the resultant fruit of good deeds;

Having passed away and come here again,

He obtained the highest jaw-power of the best among four-footed creatures.

"He becomes a king, very difficult to assail,

Lord of men, ruler of men, of great majesty;

He becomes equal to the best city of the celestial abode,

Like Indra among the best of divine trees.

"By gandhabba, titans, yakkhas, demons,

By deities he is not easily assailed;

If he becomes of such a nature, of such a kind,

Here in the directions and opposite directions and intermediate directions."

The Characteristics of Even Teeth and Very White Canines

240. "Monks, that the Tathāgata in a former birth, a former existence, a former abode, when formerly being a human being, having abandoned wrong livelihood, earned his living by right livelihood, he abstained from false weighing, false metal, false measure, bribery, cheating, fraud, crooked dealings, cutting, murder, bondage, highway robbery, plunder, and violent acts. Because of the doing of that action, its accumulation, its abundance, its extensiveness, upon the body's collapse at death, he is reborn in a fortunate realm, in a heavenly world. There he surpasses the other gods in ten respects: in divine life span, in divine beauty, in divine happiness, in divine fame, in divine authority, in divine forms, in divine sounds, in divine odours, in divine flavours, in divine tangible objects. Having passed away from there, having come to this state of being, he obtains these two characteristics of a great man: he has even teeth and very white canine teeth.

"He, endowed with those characteristics, if he dwells in a house, 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, as follows - 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 barrenness, without danger, without thorns, prosperous, flourishing, secure, safe, without tumult, without rod, without sword, by righteousness. Being a king, what does he obtain? He has a pure retinue, pure are his retinues: brahmins and householders, townspeople and country folk, accountants and chief ministers, military commanders, doorkeepers, ministers, councillors, tributary kings, and princes. Being a king, he obtains this.

"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. Being a Buddha, what does he obtain? He has a pure retinue, pure are his retinues: monks, nuns, male lay followers, female lay followers, gods, humans, titans, serpents, and gandhabbas. Being a Buddha, he obtains this." The Blessed One said this meaning.

241. Herein this is said –

"And he abandoned wrong livelihood through righteous conduct,

He generated that through purity and righteousness;

And he dispelled what was harmful,

And he practised what was beneficial and for the happiness of many.

"In heaven a man experiences the fruits of happiness,

Having done what is praised by the skilful, the wise, and the virtuous;

Equal to the lord of the celestial city,

He delights, endowed with pleasures and amusements.

"Having obtained human existence from there,

Having passed away from the result of good deeds;

By the remainder he obtains teeth,

Even, pure, and very white.

"Many interpreters of marks, having assembled,

Declared, men esteemed as skilful;

He has a group of pure people as retinue,

With teeth like a twice-born, white, pure, and beautiful.

"For a king there are many people,

A pure retinue, as he instructs the great earth;

Having conquered, without oppression of the country,

They practise what is beneficial and for the happiness of many.

"But if he goes forth, he becomes free from evil,

An ascetic with calmed defilement, one who removes the veil;

Gone is disturbance and weariness,

He sees both this world and the next.

"Those who follow his exhortation, many householders and those gone forth,

Shake off impure, blameworthy evil;

For he becomes surrounded by the pure,

Dispelling stains, barrenness, misfortune, and defilements."

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

The Discourse on the Characteristics is concluded as seventh.

8. The Discourse to Siṅgāla

242. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time Siṅgālaka, a householder's son, having risen early in the morning, having gone out from Rājagaha, with wet clothes and wet hair, with joined palms, was paying homage to the various directions - the eastern direction, the southern direction, the western direction, the northern direction, the lower direction, the upper direction.

243. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Rājagaha for almsfood. The Blessed One saw Siṅgālaka, a householder's son, having risen early in the morning, having gone out from Rājagaha, with wet clothes and wet hair, with joined palms, paying homage to the various directions - the eastern direction, the southern direction, the western direction, the northern direction, the lower direction, the upper direction. Having seen Siṅgālaka, the householder's son, he said this - "Why do you, householder's son, having risen early in the morning, having gone out from Rājagaha, with wet clothes and wet hair, with joined palms, pay homage to the various directions - the eastern direction, the southern direction, the western direction, the northern direction, the lower direction, the upper direction?" "My father, venerable sir, when dying, spoke thus - 'You should pay homage to the directions, dear son.' So I, venerable sir, honouring, respecting, revering, and venerating my father's word, having risen early in the morning, having gone out from Rājagaha, with wet clothes and wet hair, with joined palms, pay homage to the various directions - the eastern direction, the southern direction, the western direction, the northern direction, the lower direction, the upper direction."

The Six Directions

244. "Householder's son, in the Noble One's discipline the six directions are not to be paid homage to in this way." "But in what way, venerable sir, are the six directions to be paid homage to in the Noble One's discipline? It would be good, venerable sir, if the Blessed One would teach me the Teaching in such a way that the six directions are to be paid homage to in the Noble One's discipline."

"If so, householder's son, listen and pay close attention, I will speak." "Yes, venerable sir," Siṅgālaka, the householder's son, assented to the Blessed One. The Blessed One said this -

"When, householder's son, a noble disciple has abandoned the four defilements of action, does not commit evil deeds on four grounds, and does not pursue the six causes of ruin for wealth, he, thus gone beyond the fourteen evils, covering the six directions, is practising for victory in both worlds. For him both this world is won and the next world. Upon the body's collapse at death, he is reborn in a fortunate realm, in a heavenly world.

The Four Defilements of Action

245. "What are the four defilements of action that have been abandoned for him? Killing living beings, householder's son, is a defilement of action; taking what is not given is a defilement of action; sexual misconduct is a defilement of action; lying is a defilement of action. These are the four defilements of action that have been abandoned for him." This the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this:

"Killing living beings, taking what is not given, and lying, it is said;

And going to another's wife - the wise do not praise these."

The Four States

246. "On which four grounds does one not commit evil deeds? Going to bias through desire, one commits evil deeds; going to bias through hatred, one commits evil deeds; going to bias through delusion, one commits evil deeds; going to bias through fear, one commits evil deeds. Since, householder's son, a noble disciple does not go to bias through desire, does not go to bias through hatred, does not go to bias through delusion, does not go to bias through fear; on these four grounds he does not commit evil deeds." This the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this:

"Through desire, hatred, fear, and delusion, whoever transgresses the teaching;

His fame diminishes, like the moon in the dark fortnight.

"Through desire, hatred, fear, and delusion, whoever does not transgress the teaching;

His fame increases, like the moon in the bright fortnight."

Six causes of ruin

247. "What are the six causes of ruin for wealth that he does not pursue? The pursuit of spirits, liquor and intoxicants that cause negligence, householder's son, is a cause of ruin for wealth; the pursuit of wandering the streets at improper times is a cause of ruin for wealth; visiting fairs is a cause of ruin for wealth; the pursuit of gambling that causes negligence is a cause of ruin for wealth; the pursuit of evil friends is a cause of ruin for wealth; the pursuit of laziness is a cause of ruin for wealth.

Six dangers of spirits and liquor

248. "Householder's son, there are these six dangers in the pursuit of spirits, liquor and intoxicants that cause negligence. Loss of wealth visible here and now, increase of disputes, a basis for diseases, generating ill repute, exposure of private parts, and weakening of wisdom - this is the sixth factor. These, householder's son, are the six dangers in the pursuit of spirits, liquor and intoxicants that cause negligence.

Six dangers of roaming at improper times

249. "Householder's son, there are these six dangers in the pursuit of wandering the streets at improper times. He himself is unguarded and unprotected, his children and wife are unguarded and unprotected, his property is unguarded and unprotected, he becomes suspected in evil matters, untrue speech takes root regarding him, and he is beset by many painful states. These, householder's son, are the six dangers in the pursuit of wandering the streets at improper times.

Six dangers of visiting fairs

250. "Householder's son, there are these six dangers in visiting fairs or festivals. Where is there dancing, where is there singing, where is there music, where is there story-telling, where is there hand-clapping, where is there drumming? These, householder's son, are the six dangers in visiting fairs or festivals.

Six dangers of heedlessness in gambling

251. "Householder's son, there are these six dangers in the pursuit of gambling that causes negligence. Winning, one begets enmity; the loser bewails his wealth; there is loss of wealth visible here and now; the word of one who frequents assemblies is not heeded; he is despised by friends and colleagues; he is not desired by those arranging marriages - 'This male person is a gambler, not capable of maintaining a wife.' These, householder's son, are the six dangers in the pursuit of gambling that causes negligence.

Six dangers of evil friendship

252. "Householder's son, there are these six dangers in the pursuit of evil friends. Those who are gamblers, those who are drunkards, those who are thirsty ones, those who are cheats, those who are deceivers, those who are violent ones. They become his friends, they become his companions. These, householder's son, are the six dangers in the pursuit of evil friends.

Six dangers of laziness

253. "Householder's son, there are these six dangers in the pursuit of laziness. 'It is too cold,' and he does not work; 'it is too hot,' and he does not work; 'it is too late in the evening,' and he does not work; 'it is too early,' and he does not work; 'I am too hungry,' and he does not work; 'I am too full,' and he does not work. For one dwelling thus with many excuses for duties, wealth that has not arisen does not arise, and wealth that has arisen goes to utter elimination. These, householder's son, are the six dangers in the pursuit of laziness." This the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this:

"There is one called a drinking companion,

There is one who is a friend only face to face;

But whoever when needs arise,

Is a helper, he is a true friend.

"Sleeping after sunrise, adultery,

Abundance of enmity, and harmfulness;

Evil friends, and extreme miserliness,

These six states bring a man to ruin.

"One with evil friends, with evil companions,

With evil conduct and resorts;

From this world and from the next,

From both a man falls to ruin.

"Dice, women, liquor, dancing and song,

Sleeping by day, wandering about at improper times;

Evil friends, and extreme miserliness,

These six states bring a man to ruin.

"They play with dice, they drink liquor,

They go to women who are dear as life to others;

Associating with the inferior, not with the senior,

He diminishes like the moon in the dark fortnight.

"Whoever is addicted to liquor, without wealth, owning nothing,

Thirsty, drinking, gone to the tavern;

He plunges into debt like into water,

He will quickly bring his family to ruin.

"By one who habitually sleeps by day, by one who dislikes rising at night;

By one who is always intoxicated, a drunkard, it is not possible to maintain a household.

"'It is too cold, it is too hot, it is too late in the evening,' thus it was;

Thus for those who abandon their work, benefits pass by the young man.

"But whoever here regards cold and heat as no more than grass;

Doing a man's duties, he does not abandon happiness."

False friends

254. "These four, householder's son, are enemies disguised as friends that should be known. The taker of what is other should be known as an enemy disguised as a friend, one who excels in words should be known as an enemy disguised as a friend, the speaker of what is not pleasant should be known as an enemy disguised as a friend, the spendthrift companion should be known as an enemy disguised as a friend.

255. "Householder's son, by four grounds the taker of what is other should be known as an enemy disguised as a friend.

"He is a taker of what is other, with little he desires much;

He does a task out of fear, he associates for the sake of benefit.

"By these four grounds, householder's son, the taker of what is other should be known as an enemy disguised as a friend.

256. "Householder's son, by four grounds one who excels in words should be known as an enemy disguised as a friend. He offers hospitality with the past, he offers hospitality with the future, he treats kindly with what is useless, he shows disaster in present duties. By these four grounds, householder's son, one who excels in words should be known as an enemy disguised as a friend.

257. "Householder's son, by four grounds the speaker of what is not pleasant should be known as an enemy disguised as a friend. He allows what is evil, he allows what is good, he praises in one's presence, he dispraises in one's absence. By these four grounds, householder's son, the speaker of what is not pleasant should be known as an enemy disguised as a friend.

258. "Householder's son, by four grounds the spendthrift companion should be known as an enemy disguised as a friend. He is a companion in the pursuit of spirits, liquor and intoxicants that cause negligence, he is a companion in the pursuit of roaming the streets at improper times, he is a companion in visiting fairs or festivals, he is a companion in the pursuit of gambling that causes negligence. By these four grounds, householder's son, the spendthrift companion should be known as an enemy disguised as a friend."

259. This the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this:

"The friend who is a taker of what is other, and the friend who excels in words;

And whoever speaks what is not pleasant, and whoever is a companion in loss.

These four as enemies, thus having known, the wise one;

Should avoid from afar, as a path of danger."

The true-hearted friend

260. "These four, householder's son, are friends who are good-hearted that should be known. The helpful friend should be known as good-hearted, the friend who shares happiness and suffering should be known as good-hearted, the friend who shows what is beneficial should be known as good-hearted, the compassionate friend should be known as good-hearted.

261. "Householder's son, by four grounds the helpful friend should be known as good-hearted. He protects the heedless one, he protects the property of the heedless one, he becomes a refuge for the frightened one, when duties to be done have arisen he gives double the wealth. By these four grounds, householder's son, the helpful friend should be known as good-hearted.

262. "Householder's son, by four grounds the friend who shares happiness and suffering should be known as good-hearted. He tells him his secrets, he conceals his secrets, he does not abandon him in misfortunes, even his life is given up for his benefit. By these four grounds, householder's son, the friend who shares happiness and suffering should be known as good-hearted.

263. "Householder's son, by four grounds the friend who shows what is beneficial should be known as good-hearted. He prevents from evil, he establishes in good, he makes known what has not been heard, he points out the path to heaven. By these four grounds, householder's son, the friend who shows what is beneficial should be known as good-hearted.

264. "Householder's son, by four grounds the compassionate friend should be known as good-hearted. He does not rejoice in one's misfortune, he rejoices in one's fortune, he prevents one speaking dispraise, he praises one speaking praise. By these four grounds, householder's son, the compassionate friend should be known as good-hearted."

265. This the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this:

"The friend who is helpful, and whoever is a companion in happiness and suffering;

The friend who shows what is beneficial, and whoever is compassionate towards friends.

"These four as friends, thus having known, the wise one;

Should attend on them attentively, as a mother her own son;

The wise one accomplished in morality shines like a blazing fire.

"For one who gathers wealth, moving like a bee;

Wealth goes to accumulation, like an ant-hill being built up.

"Having thus gathered wealth, a householder capable in the family;

Should divide wealth in four ways, he indeed binds friends.

"With one part he should enjoy wealth, with two he should engage in work;

And the fourth he should store away, it will be there in times of misfortune."

The section on covering the six directions

266. "And how, householder's son, is a noble disciple one who covers the six directions? These six directions, householder's son, should be known. The eastern direction should be known as mother and father, the southern direction should be known as teachers, the western direction should be known as children and wife, the northern direction should be known as friends and colleagues, the lower direction should be known as slaves and workers, the upper direction should be known as ascetics and brahmins.

267. "Householder's son, by five grounds a son should attend upon mother and father as the eastern direction - 'Having been supported by them, I will support them, I will do their duties for them, I will maintain the family lineage, I will proceed as an heir, or else I will give offerings for the departed who have passed away.' By these five grounds, householder's son, when mother and father as the eastern direction have been attended upon by a son, they have compassion for the son by five grounds. They prevent from evil, they establish in good, they have him trained in a craft, they unite him with a suitable wife, at the proper time they hand over the inheritance. By these five grounds, householder's son, when mother and father as the eastern direction have been attended upon by a son, by these five grounds they have compassion for the son. Thus for him this eastern direction is covered, secure, without fear.

268. "Householder's son, by five grounds a pupil should attend upon teachers as the southern direction - by rising, by attendance, by obedience, by service, by attentively receiving the craft. By these five grounds, householder's son, when teachers as the southern direction have been attended upon by a pupil, they have compassion for the pupil by five grounds - they train him to be well-trained, they make him grasp what is rightly grasped, they become declarers of all that has been heard of the craft, they establish him among friends and colleagues, they provide protection in the directions. By these five grounds, householder's son, when teachers as the southern direction have been attended upon by a pupil, by these five grounds they have compassion for the pupil. Thus for him this southern direction is covered, secure, without fear.

269. "Householder's son, by five grounds a husband should attend upon his wife as the western direction - by honouring her, by not disrespecting her, by not committing adultery, by relinquishing authority to her, by providing her with ornaments. By these five grounds, householder's son, when a wife as the western direction has been attended upon by a husband, she has compassion for her husband by five grounds - she has her work well-arranged, she has the household attendants well-organised, she is not adulterous, she guards what has been brought, and she is skilful and not lazy in all duties. By these five grounds, householder's son, when a wife as the western direction has been attended upon by a husband, by these five grounds she has compassion for her husband. Thus for him this western direction is covered, secure, without fear.

270. "Householder's son, by five grounds a son of good family should attend upon friends and colleagues as the northern direction - by giving, by endearing speech, by beneficent conduct, by impartiality, and by not deceiving. By these five grounds, householder's son, when friends and colleagues as the northern direction have been attended upon by a son of good family, they have compassion for the son of good family by five grounds - they protect the heedless one, they protect the property of the heedless one, they become a refuge for the frightened one, they do not abandon him in misfortunes, and they honour his descendants. By these five grounds, householder's son, when friends and colleagues as the northern direction have been attended upon by a son of good family, by these five grounds they have compassion for the son of good family. Thus for him this northern direction is covered, secure, without fear.

271. "Householder's son, by five grounds a master should attend upon slaves and workers as the lower direction - by assigning work according to their strength, by providing food and wages, by looking after them when sick, by sharing wonderful delicacies, by release at the right time. By these five grounds, householder's son, when slaves and workers as the lower direction have been attended upon by a master, they have compassion for the master by five grounds - they rise before him, they retire after him, they take only what is given, they do their work well, and they spread his fame and praise. By these five grounds, householder's son, when slaves and workers as the lower direction have been attended upon by a master, by these five grounds they have compassion for the master. Thus for him this lower direction is covered, secure, without fear.

272. "Householder's son, by five grounds a son of good family should attend upon ascetics and brahmins as the upper direction - with bodily action through friendliness, with verbal action through friendliness, with mental action through friendliness, by keeping the door open, by providing material gifts. By these five grounds, householder's son, when ascetics and brahmins as the upper direction have been attended upon by a son of good family, they have compassion for the son of good family by six grounds - they prevent from evil, they establish in good, they have compassion with a good mind, they make known what has not been heard, they purify what has been heard, they point out the path to heaven. By these five grounds, householder's son, when ascetics and brahmins as the upper direction have been attended upon by a son of good family, by these six grounds they have compassion for the son of good family. Thus for him this upper direction is covered, secure, without fear."

273. This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this -

"Mother and father are the eastern direction, teachers are the southern direction;

Children and wife are the western direction, friends and colleagues are the northern direction.

"Slaves and workers are below, ascetics and brahmins are above;

These directions should a householder capable in the family venerate.

"The wise one accomplished in morality, smooth and discerning;

Humble in conduct, not obstinate, such a one obtains fame.

"Industrious, not lazy, he does not tremble in misfortunes;

Of unbroken conduct, intelligent, such a one obtains fame.

"One who supports others, one who makes friends, bountiful, free from avarice;

A leader, a trainer, a conciliator, such a one obtains fame.

"Giving and endearing speech, and beneficent conduct here;

And impartiality in all things, in each case as is fitting;

These ways of supporting others in the world are like the linchpin of a moving chariot.

"And if these ways of supporting others did not exist, a mother on account of her child

Would not obtain respect or veneration, nor a father on account of his child.

"Since the wise rightly regard these ways of supporting others,

Therefore they attain greatness, and they become praiseworthy."

274. When this was said, Siṅgālaka, the householder's son, 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 the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life."

The Discourse on Siṅgāla is concluded as eighth.

9. The Discourse on Āṭānāṭiya

First recitation section

275. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. Then the four great kings, having set up protection in the four directions with a great army of demons, with a great army of gandhabbas, with a great army of kumbhaṇḍas, and with a great army of nāgas, having set up troops in the four directions, having set up guards in the four directions, when the night was far advanced, with surpassing beauty, having illuminated the entire Vulture's Peak mountain, approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Those demons too, some having paid respect to the Blessed One, sat down to one side; some exchanged friendly greetings with the Blessed One, and having concluded the pleasant and memorable talk, sat down to one side; some, having extended joined palms in salutation towards the Blessed One, 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.

276. Seated to one side, the great king Vessavaṇa said this to the Blessed One - "There are indeed, venerable sir, eminent demons who are not devoted to the Blessed One. There are indeed, venerable sir, eminent demons who are devoted to the Blessed One. There are indeed, venerable sir, middling demons who are not devoted to the Blessed One. There are indeed, venerable sir, middling demons who are devoted to the Blessed One. There are indeed, venerable sir, inferior demons who are not devoted to the Blessed One. There are indeed, venerable sir, inferior demons who are devoted to the Blessed One. For the most part, however, venerable sir, demons are not devoted to the Blessed One. What is the reason for this? For the Blessed One, venerable sir, teaches the Teaching for abstention from killing living beings, teaches the Teaching for abstention from taking what is not given, teaches the Teaching for abstention from sexual misconduct, teaches the Teaching for abstention from lying, teaches the Teaching for abstention from spirits, liquor and intoxicants that cause negligence. For the most part, however, venerable sir, demons do not abstain from killing living beings, do not abstain from taking what is not given, do not abstain from sexual misconduct, do not abstain from lying, do not abstain from spirits, liquor and intoxicants that cause negligence. To them that is disagreeable and unpleasant. There are indeed, venerable sir, disciples of the Blessed One who resort to remote forest and woodland lodgings, secluded, with little sound, with little noise, having an atmosphere of solitude, suitable for human seclusion, suitable for retreat. There dwell eminent demons who are not devoted to this teaching of the Blessed One. For their confidence, may the Blessed One, venerable sir, learn the Āṭānāṭiya protection for the protection, safety, non-violence, and comfortable dwelling of monks, nuns, male lay followers, and female lay followers." The Blessed One consented by silence.

Then the great king Vessavaṇa, having understood the Blessed One's consent, at that time spoke this Āṭānāṭiya protection -

277. "Homage to Vipassī, the one endowed with vision, the glorious one.

Homage also to Sikhī, the one compassionate towards all beings.

"Homage to Vessabhū, the one who has bathed, the austere ascetic;

Homage to Kakusandha, the crusher of Māra's army.

"Homage to Koṇāgamana, the brahmin who has lived the holy life;

And homage to Kassapa, the one free everywhere.

"Homage to Aṅgīrasa, the son of the Sakyans, the glorious one;

Who taught this Teaching, the dispelling of all suffering.

"Those who are quenched in the world, who saw with insight as it really is;

Those people are without divisive speech, great ones, free from timidity.

"The welfare of gods and humans, to whom they pay homage, Gotama;

Accomplished in true knowledge and conduct, the great one, free from timidity.

278. "From where the sun rises, the great orbed sun.

When it is rising, even the night ceases;

When the sun has risen, it is called 'day'.

"There too is a deep lake, the ocean with flowing waters;

Thus they know it there, 'the ocean with flowing waters'.

"From here 'that is the eastern direction', thus the people declare it;

That direction which the glorious great king protects.

"The lord of the gandhabbas, named 'Dhataraṭṭha';

He delights in dancing and singing, honoured by the gandhabbas.

"His sons too are many, of one name, so I have heard;

Eighty, ten, and one, named after Inda, of great power.

They too, having seen the Buddha, the Buddha, kinsman of the sun;

From afar they pay homage to the great one, free from timidity.

"Homage to you, thoroughbred among men, homage to you, highest of men;

With skill you observe, even non-humans pay homage to you;

We have heard this repeatedly, therefore thus we say.

"'Pay homage to the Victor Gotama, we pay homage to the Victor Gotama;

Accomplished in true knowledge and conduct, we pay homage to the Buddha Gotama.'

279. "By which ghosts are called, the divisive, the backbiters,

Killers of living beings, the cruel, thieves, cheats, and people.

"From here 'that is the southern direction', thus the people declare it;

That direction which the glorious great king protects.

"The lord of the kumbhaṇḍas, named 'Virūḷha';

He delights in dancing and singing, honoured by the kumbhaṇḍas.

"His sons too are many, of one name, so I have heard;

Eighty, ten, and one, named after Inda, of great power.

They too, having seen the Buddha, the Buddha, kinsman of the sun;

From afar they pay homage to the great one, free from timidity.

"Homage to you, thoroughbred among men, homage to you, highest of men;

With skill you observe, even non-humans pay homage to you;

We have heard this repeatedly, therefore thus we say.

"'Pay homage to the Victor Gotama, we pay homage to the Victor Gotama;

Accomplished in true knowledge and conduct, we pay homage to the Buddha Gotama.'

280. "Where the sun sets, the great orbed sun.

When it is setting, even the day ceases;

When the sun has set, it is called 'night'.

"There too is a deep lake, the ocean with flowing waters;

Thus they know it there, 'the ocean with flowing waters'.

"From here 'that is the western direction', thus the people declare it;

That direction which the glorious great king protects.

"The lord of the nāgas, named 'Virūpakkha';

He delights in dancing and singing, honoured by the nāgas.

"His sons too are many, of one name, so I have heard;

Eighty, ten, and one, named after Inda, of great power.

They too, having seen the Buddha, the Buddha, kinsman of the sun;

From afar they pay homage to the great one, free from timidity.

"Homage to you, thoroughbred among men, homage to you, highest of men;

With skill you observe, even non-humans pay homage to you;

We have heard this repeatedly, therefore thus we say.

"'Pay homage to the Victor Gotama, we pay homage to the Victor Gotama;

Accomplished in true knowledge and conduct, we pay homage to the Buddha Gotama.'

281. "Where Uttarakuru is, the great Neru of beautiful appearance.

Humans are born there, without attachment, without possessions.

"They do not sow seeds, nor are ploughs drawn;

Humans consume rice ripening without cultivation.

"Without husk, without chaff, pure, fragrant, the rice-grain fruit;

Having cooked it in pots, from that they eat their food.

"Having made a cow into a single-hoofed mount, they travel in every direction;

Having made a beast into a single-hoofed mount, they travel in every direction.

"Or having made a woman into a vehicle, they travel in every direction;

Having made a man into a vehicle, they travel in every direction.

"Having made a girl into a vehicle, they travel in every direction;

Having made a boy into a vehicle, they travel in every direction.

"They, having mounted vehicles,

Travel around in all directions;

The attendants of that king.

"Elephant vehicles, horse vehicles, divine vehicles are available;

Mansions and palanquins too, for the famous great king.

"And his cities were

Well-built in the sky;

Āṭānāṭā, Kusināṭā, Parakusināṭā,

Nāṭasuriyā, Parakusiṭanāṭā.

"To the north Kasivanta,

And beyond that Janogha;

Navanavutiyo, Ambaraambaravatiyo,

A royal city named Āḷakamandā.

"But, sir, the royal city of the great king Kuvera is named Visāṇā;

Therefore the great king Kuvera is called 'Vessavaṇa'.

"Investigating, they proclaim: Tatolā, Tattalā, Tatotalā;

Ojasi, Tejasi, Tatojasī, Sūra, Rājā, Ariṭṭha, Nemi.

"There too is a lake named Dharaṇī, from which the clouds rain;

From which the rains pour down, and there too is an assembly hall named Sālavatī.

"Where the demons attend, there are trees with perpetual fruit;

Filled with various flocks of birds, resounding with peacocks and herons;

With cuckoos and other sweet-voiced birds.

"Here is the sound of jīvañjīvaka birds, and also oṭṭhavacittaka birds;

Jungle fowl, crabs, in the forest pokkharasātaka birds.

"Here is the sound of parrots and mynas, and daṇḍamāṇavaka birds;

That lotus pond of Kuvera shines beautifully at all times, always.

"From here 'that is the northern direction', thus the people declare it;

That direction which the glorious great king protects.

"The lord of the yakkhas, named 'Kuvera';

He delights in dancing and singing, honoured by the yakkhas.

"His sons too are many, of one name, so I have heard;

Eighty, ten, and one, named after Inda, of great power.

"They too, having seen the Buddha, the Buddha, kinsman of the sun;

From afar they pay homage to the great one, free from timidity.

"Homage to you, thoroughbred among men, homage to you, highest of men;

With skill you observe, even non-humans pay homage to you;

We have heard this repeatedly, therefore thus we say.

"'Pay homage to the Victor Gotama, we pay homage to the Victor Gotama;

Accomplished in true knowledge and conduct, we pay homage to the Buddha Gotama.'"

"This, sir, is the Āṭānāṭiya protection for the protection, safety, non-violence, and comfortable dwelling of monks, nuns, male lay followers, and female lay followers.

282. "For whoever, sir, whether monk or nun or male lay follower or female lay follower, this Āṭānāṭiya protection will be rightly taken, complete and thoroughly learnt. If a non-human spirit - whether a demon or demoness or young male demon or young female demon or demon minister or demon attendant or demon servant, or a gandhabba or female gandhabba or young male gandhabba or young female gandhabba or gandhabba minister or gandhabba attendant or gandhabba servant, or a kumbhaṇḍa or female kumbhaṇḍa or young male kumbhaṇḍa or young female kumbhaṇḍa or kumbhaṇḍa minister or kumbhaṇḍa attendant or kumbhaṇḍa servant, or a serpent or female serpent or young male serpent or young female serpent or serpent minister or serpent attendant or serpent servant - with corrupted mind should follow a monk or nun or male lay follower or female lay follower who is walking, or should stand close to one who is standing, or should sit close to one who is sitting, or should lie down close to one who is lying down. That non-human spirit, sir, would not obtain honour or respect in villages or towns. That non-human spirit, sir, would not obtain a site or habitation in the royal city named Āḷakamandā. That non-human spirit, sir, would not be able to go to the assembly of demons. So much so, sir, that the non-human spirits would make him unfit for marriage, unfit to be given in marriage. So much so, sir, that the non-human spirits would abuse him with complete abuses referring to his own nature. So much so, sir, that the non-human spirits would turn an empty bowl upside down on his head. So much so, sir, that the non-human spirits would split his head into seven pieces.

"For there are, sir, non-human spirits who are fierce, hostile, and violent; they do not heed the Great Kings, nor do they heed the men of the Great Kings, nor do they heed the men of the men of the Great Kings. Those non-human spirits, sir, are called rebels against the Great Kings. Just as, sir, in the realm of the King of Magadha there are great thieves. They do not heed the King of Magadha, nor do they heed the men of the King of Magadha, nor do they heed the men of the men of the King of Magadha. Those great thieves, sir, are called rebels against the King of Magadha. Just so, sir, there are non-human spirits who are fierce, hostile, and violent; they do not heed the Great Kings, nor do they heed the men of the Great Kings, nor do they heed the men of the men of the Great Kings. Those non-human spirits, sir, are called rebels against the Great Kings. Whoever, sir, is a non-human spirit - whether a demon or demoness, etc. or a gandhabba or female gandhabba... or a kumbhaṇḍa or female kumbhaṇḍa... or a serpent or female serpent or young male serpent or young female serpent or serpent minister or serpent attendant or serpent servant - with corrupted mind should follow a monk or nun or male lay follower or female lay follower who is walking, or should stand close to one who is standing, or should sit close to one who is sitting, or should lie down close to one who is lying down. These demons, great demons, generals, and great generals should be informed, should be cried out to, should be called upon - 'This demon seizes, this demon possesses, this demon harasses, this demon vexes, this demon harms, this demon injures, this demon does not release.'

283. "Which demons, great demons, generals, and great generals?

"Inda, Soma, and Varuṇa, Bhāradvāja, Pajāpati;

Candana and Kāmaseṭṭha, Kinnughaṇḍu and Nighaṇḍu.

"Panāda and Opamañña, and Mātali the charioteer of the gods;

And the gandhabba Cittasena, King Naḷa, Janesabha.

"Sātāgira, Hemavata, Puṇṇaka, Karatiya, Guḷa;

Sivaka and Mucalinda, Vessāmitta, Yugandhara.

"Gopāla and Supparodha, Hiri, Netti, and Mandiya;

Pañcālacaṇḍa, Āḷavaka, Pajjunna, Sumana, Sumukha;

Dadhimukha, Maṇi, Māṇivara, Dīgha, and also Serīsaka together.

"This, sir, is the Āṭānāṭiya protection for the protection, safety, non-violence, and comfortable dwelling of monks, nuns, male lay followers, and female lay followers. Well then, sir, we will now go. We have much to do, we have many duties." "Now do as you think fit, great kings."

284. Then the four great kings, having risen from their seats, paid respect to the Blessed One, circumambulated him keeping him on their right, and disappeared right there. Those demons too, having risen from their seats, some having paid respect to the Blessed One, circumambulated him keeping him on their right, and disappeared right there. Some exchanged friendly greetings with the Blessed One, and having concluded the pleasant and memorable talk, disappeared right there. Some, having extended joined palms in salutation towards the Blessed One, disappeared right there. Some, having announced their name and clan, disappeared right there. Some, remaining silent, disappeared right there.

The first recitation section is concluded.

Second recitation section

285. Then the Blessed One, after that night had passed, addressed the monks - "This night, monks, the four great kings, having set up protection in the four directions with a great army of demons, with a great army of gandhabbas, with a great army of kumbhaṇḍas, and with a great army of nāgas, having set up troops in the four directions, having set up guards in the four directions, when the night was far advanced, with surpassing beauty, having illuminated the entire Vulture's Peak mountain, approached me; having approached, they paid respect to me and sat down to one side. Those demons too, monks, some having paid respect to me, sat down to one side. Some exchanged friendly greetings with me, and having concluded the pleasant and memorable talk, sat down to one side. Some, having extended joined palms in salutation towards me, 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.

286. Seated to one side, monks, the great king Vessavaṇa said this to me - "There are indeed, venerable sir, eminent demons who are not devoted to the Blessed One. Etc. There are indeed, venerable sir, inferior demons who are devoted to the Blessed One. For the most part, however, venerable sir, demons are not devoted to the Blessed One. What is the reason for this? For the Blessed One, venerable sir, teaches the Teaching for abstention from killing living beings. teaches the Teaching for abstention from spirits, liquor and intoxicants that cause negligence. For the most part, however, venerable sir, demons do not abstain from killing living beings. do not abstain from spirits, liquor and intoxicants that cause negligence. To them that is disagreeable and unpleasant. There are indeed, venerable sir, disciples of the Blessed One who resort to remote forest and woodland lodgings, secluded, with little sound, with little noise, having an atmosphere of solitude, suitable for human seclusion, suitable for retreat. There dwell eminent demons who are not devoted to this teaching of the Blessed One. For their confidence, may the Blessed One, venerable sir, learn the Āṭānāṭiya protection for the protection, safety, non-violence, and comfortable dwelling of monks, nuns, male lay followers, and female lay followers." I consented, monks, by silence. Then, monks, the great king Vessavaṇa, having understood my consent, at that time spoke this Āṭānāṭiya protection -

287. "Homage to Vipassī, the one endowed with vision, the glorious one.

Homage also to Sikhī, the one compassionate towards all beings.

"Homage to Vessabhū, the one who has bathed, the austere ascetic;

Homage to Kakusandha, the crusher of Māra's army.

"Homage to Koṇāgamana, the brahmin who has lived the holy life;

And homage to Kassapa, the one free everywhere.

"Homage to Aṅgīrasa, the son of the Sakyans, the glorious one;

Who taught this Teaching, the dispelling of all suffering.

"Those who are quenched in the world, who saw with insight as it really is;

Those people are without divisive speech, great ones, free from timidity.

"The welfare of gods and humans, to whom they pay homage, Gotama;

Accomplished in true knowledge and conduct, the great one, free from timidity.

288. "From where the sun rises, the great orbed sun.

When it is rising, even the night ceases;

When the sun has risen, it is called 'day'.

"There too is a deep lake, the ocean with flowing waters;

Thus they know it there, 'the ocean with flowing waters'.

"From here 'that is the eastern direction', thus the people declare it;

That direction which the glorious great king protects.

"The lord of the gandhabbas, named 'Dhataraṭṭha';

He delights in dancing and singing, honoured by the gandhabbas.

"His sons too are many, of one name, so I have heard;

Eighty, ten, and one, named after Inda, of great power.

"They too, having seen the Buddha, the Buddha, kinsman of the sun;

From afar they pay homage to the great one, free from timidity.

"Homage to you, thoroughbred among men, homage to you, highest of men;

With skill you observe, even non-humans pay homage to you;

We have heard this repeatedly, therefore thus we say.

"'Pay homage to the Victor Gotama, we pay homage to the Victor Gotama;

Accomplished in true knowledge and conduct, we pay homage to the Buddha Gotama.'"

289. "By which ghosts are called, the divisive, the backbiters,

Killers of living beings, the cruel, thieves, cheats, and people.

"From here 'that is the southern direction', thus the people declare it;

That direction which the glorious great king protects.

"The lord of the kumbhaṇḍas, named 'Virūḷha';

He delights in dancing and singing, honoured by the kumbhaṇḍas.

"His sons too are many, of one name, so I have heard;

Eighty, ten, and one, named after Inda, of great power.

"They too, having seen the Buddha, the Buddha, kinsman of the sun;

From afar they pay homage to the great one, free from timidity.

"Homage to you, thoroughbred among men, homage to you, highest of men;

With skill you observe, even non-humans pay homage to you;

We have heard this repeatedly, therefore thus we say.

"'Pay homage to the Victor Gotama, we pay homage to the Victor Gotama;

Accomplished in true knowledge and conduct, we pay homage to the Buddha Gotama.'"

290. "Where the sun sets, the great orbed sun.

When it is setting, even the day ceases;

When the sun has set, it is called 'night'.

"There too is a deep lake, the ocean with flowing waters;

Thus they know it there, 'the ocean with flowing waters'.

"From here 'that is the western direction', thus the people declare it;

That direction which the glorious great king protects.

"The lord of the nāgas, named 'Virūpakkha';

He delights in dancing and singing, honoured by the nāgas.

"His sons too are many, of one name, so I have heard;

Eighty, ten, and one, named after Inda, of great power.

"They too, having seen the Buddha, the Buddha, kinsman of the sun;

From afar they pay homage to the great one, free from timidity.

"Homage to you, thoroughbred among men, homage to you, highest of men;

With skill you observe, even non-humans pay homage to you;

We have heard this repeatedly, therefore thus we say.

"'Pay homage to the Victor Gotama, we pay homage to the Victor Gotama;

Accomplished in true knowledge and conduct, we pay homage to the Buddha Gotama.'"

291. "Where Uttarakuru is, the great Neru of beautiful appearance.

Humans are born there, without attachment, without possessions.

"They do not sow seeds, nor are ploughs drawn;

Humans consume rice ripening without cultivation.

"Without husk, without chaff, pure, fragrant, the rice-grain fruit;

Having cooked it in pots, from that they eat their food.

"Having made a cow into a single-hoofed mount, they travel in every direction;

Having made a beast into a single-hoofed mount, they travel in every direction.

"Or having made a woman into a vehicle, they travel in every direction;

Having made a man into a vehicle, they travel in every direction.

"Having made a girl into a vehicle, they travel in every direction;

Having made a boy into a vehicle, they travel in every direction.

"They, having mounted vehicles,

Travel around in all directions;

The attendants of that king.

"Elephant vehicles, horse vehicles,

Divine vehicles are available;

Mansions and palanquins too,

For the famous great king.

"And his cities were

Well-built in the sky;

Āṭānāṭā, Kusināṭā, Parakusināṭā,

Nāṭasuriyā, Parakusiṭanāṭā.

"To the north Kasivanta,

And beyond that Janogha;

Navanavutiyo, Ambaraambaravatiyo,

A royal city named Āḷakamandā.

"But, sir, the royal city of the great king Kuvera is named Visāṇā;

Therefore the great king Kuvera is called 'Vessavaṇa'.

"Investigating, they proclaim: Tatolā, Tattalā, Tatotalā;

Ojasi, Tejasi, Tatojasī, Sūra, Rājā, Ariṭṭha, Nemi.

"There too is a lake named Dharaṇī, from which the clouds rain;

From which the rains pour down, and there too is an assembly hall named Sālavatī.

"Where the demons attend, there are trees with perpetual fruit;

Filled with various flocks of birds, resounding with peacocks and herons;

With cuckoos and other sweet-voiced birds.

"Here is the sound of jīvañjīvaka birds, and also oṭṭhavacittaka birds;

Jungle fowl, crabs, in the forest pokkharasātaka birds.

"Here is the sound of parrots and mynas, and daṇḍamāṇavaka birds;

That lotus pond of Kuvera shines beautifully at all times, always.

"From here 'that is the northern direction', thus the people declare it;

That direction which the glorious great king protects.

"The lord of the yakkhas, named 'Kuvera';

He delights in dancing and singing, honoured by the yakkhas.

"His sons too are many, of one name, so I have heard;

Eighty, ten, and one, named after Inda, of great power.

"They too, having seen the Buddha, the Buddha, kinsman of the sun;

From afar they pay homage to the great one, free from timidity.

"Homage to you, thoroughbred among men, homage to you, highest of men;

With skill you observe, even non-humans pay homage to you;

We have heard this repeatedly, therefore thus we say.

"'Pay homage to the Victor Gotama, we pay homage to the Victor Gotama;

Accomplished in true knowledge and conduct, we pay homage to the Buddha Gotama.'"

292. "This, sir, is the Āṭānāṭiya protection for the protection, safety, non-violence, and comfortable dwelling of monks, nuns, male lay followers, and female lay followers. For whoever, sir, whether monk or nun or male lay follower or female lay follower, this Āṭānāṭiya protection will be rightly taken, complete and thoroughly learnt, if a non-human spirit - whether a demon or demoness, etc. or a gandhabba or female gandhabba, etc. or a kumbhaṇḍa or female kumbhaṇḍa, etc. or a serpent or female serpent or young male serpent or young female serpent or serpent minister or serpent attendant or serpent servant - with corrupted mind should follow a monk or nun or male lay follower or female lay follower who is walking, or should stand close to one who is standing, or should sit close to one who is sitting, or should lie down close to one who is lying down. That non-human spirit, sir, would not obtain honour or respect in villages or towns. That non-human spirit, sir, would not obtain a site or habitation in the royal city named Āḷakamandā. That non-human spirit, sir, would not be able to go to the assembly of demons. So much so, sir, that the non-human spirits would make him unfit for marriage, unfit to be given in marriage. So much so, sir, that the non-human spirits would abuse him with complete abuses referring to his own nature. So much so, sir, that the non-human spirits would turn an empty bowl upside down on his head. So much so, sir, that the non-human spirits would split his head into seven pieces. For there are, sir, non-human spirits who are fierce, hostile, and violent; they do not heed the Great Kings, nor do they heed the men of the Great Kings, nor do they heed the men of the men of the Great Kings. Those non-human spirits, sir, are called rebels against the Great Kings. Just as, sir, in the realm of the King of Magadha there are great thieves. They do not heed the King of Magadha, nor do they heed the men of the King of Magadha, nor do they heed the men of the men of the King of Magadha. Those great thieves, sir, are called rebels against the King of Magadha. Just so, sir, there are non-human spirits who are fierce, hostile, and violent; they do not heed the Great Kings, nor do they heed the men of the Great Kings, nor do they heed the men of the men of the Great Kings. Those non-human spirits, sir, are called rebels against the Great Kings. Whoever, sir, is a non-human spirit - whether a demon or demoness, etc. or a gandhabba or female gandhabba, etc. or a kumbhaṇḍa or female kumbhaṇḍa, etc. or a serpent or female serpent, etc. with corrupted mind should approach a monk or nun or male lay follower or female lay follower who is walking, or should stand close to one who is standing, or should sit close to one who is sitting, or should lie down close to one who is lying down. These demons, great demons, generals, and great generals should be informed, should be cried out to, should be called upon - 'This demon seizes, this demon possesses, this demon harasses, this demon vexes, this demon harms, this demon injures, this demon does not release.'

293. "Which demons, great demons, generals, and great generals?

"Inda, Soma, and Varuṇa, Bhāradvāja, Pajāpati;

Candana and Kāmaseṭṭha, Kinnughaṇḍu and Nighaṇḍu.

"Panāda and Opamañña, and Mātali the charioteer of the gods;

And the gandhabba Cittasena, King Naḷa, Janesabha.

"Sātāgira, Hemavata, Puṇṇaka, Karatiya, Guḷa;

Sivaka and Mucalinda, Vessāmitta, Yugandhara.

"Gopāla and Supparodha, Hiri, Netti, and Mandiya;

Pañcālacaṇḍa, Āḷavaka, Pajjunna, Sumana, Sumukha;

Dadhimukha, Maṇi, Māṇivara, Dīgha, and also Serīsaka together.

"These demons, great demons, generals, and great generals should be informed, should be cried out to, should be called upon - 'This demon seizes, this demon possesses, this demon harasses, this demon vexes, this demon harms, this demon injures, this demon does not release.' This, sir, is the Āṭānāṭiya protection for the protection, safety, non-violence, and comfortable dwelling of monks, nuns, male lay followers, and female lay followers. Well then, sir, we will now go. We have much to do, we have many duties." "Now do as you think fit, great kings."

294. "Then, monks, the four great kings, having risen from their seats, having paid respect to me, having circumambulated me keeping me on their right, disappeared right there. Those demons too, monks, having risen from their seats, some having paid respect to me, having circumambulated me keeping me on their right, disappeared right there. Some exchanged friendly greetings with me, and having concluded the pleasant and memorable talk, disappeared right there. Some, having extended joined palms in salutation towards me, disappeared right there. Some, having announced their name and clan, disappeared right there. Some, remaining silent, disappeared right there.

295. "Learn, monks, the Āṭānāṭiya protection. Master thoroughly, monks, the Āṭānāṭiya protection. Remember, monks, the Āṭānāṭiya protection. Connected with benefit, monks, is the Āṭānāṭiya protection for the protection, safety, non-violence, and comfortable dwelling of monks, nuns, male lay followers, and female lay followers." This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Discourse on Āṭānāṭiya is concluded as ninth.

10. The Discourse on the Collective Recitation

296. Thus have I heard - On one occasion the Blessed One was wandering on a journey among the Mallas together with a large Community of monks, about five hundred monks, and arrived at a city of the Mallas named Pāvā. There the Blessed One stayed at Pāvā in the mango grove of Cunda, the smith's son.

The newly built assembly hall

297. Now at that time the Mallas of Pāvā had a new assembly hall named Ubbhataka, recently built, not yet inhabited by any ascetic or brahmin or any human being. The Mallas of Pāvā heard - "The Blessed One, it is said, wandering on a journey among the Mallas together with a large Community of monks, about five hundred monks, has arrived at Pāvā and is staying at Pāvā in the mango grove of Cunda, the smith's son." Then the Mallas of Pāvā approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, the Mallas of Pāvā said this to the Blessed One - "Here, venerable sir, the Mallas of Pāvā have a new assembly hall named Ubbhataka, recently built, not yet inhabited by any ascetic or brahmin or any human being. May the Blessed One, venerable sir, use it first; when it has been first used by the Blessed One, afterwards the Mallas of Pāvā will use it. That would be for the welfare and happiness of the Mallas of Pāvā for a long time." The Blessed One consented by silence.

298. Then the Mallas of Pāvā, 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 assembly hall; having approached, they completely spread the assembly hall with coverings, prepared seats for the Blessed One, 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, those Mallas of Pāvā said this to the Blessed One - "The assembly hall is completely spread with coverings, venerable sir, seats have been prepared for the Blessed One, 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."

299. Then the Blessed One, having dressed, taking his bowl and robe, together with the Community of monks, approached the assembly hall; having approached, having washed his feet, he entered the assembly hall and sat down leaning against the middle pillar, facing east. The Community of monks too, having washed their feet, entered the assembly hall and sat down leaning against the western wall, facing east, with the Blessed One in front. The Mallas of Pāvā too, having washed their feet, entered the assembly hall and sat down leaning against the eastern wall, facing west, with the Blessed One in front. Then the Blessed One, having instructed, encouraged, inspired, and gladdened the Mallas of Pāvā with a talk on the Teaching for much of the night, dismissed them - "The night has passed, Vāseṭṭhas. Now do as you think fit." "Yes, venerable sir," the Mallas of Pāvā replied to the Blessed One, rose from their seats, paid respect to the Blessed One, circumambulated him keeping him on their right, and departed.

300. Then the Blessed One, when the Mallas of Pāvā had recently departed, having surveyed the Community of monks who were silent, completely silent, addressed the Venerable Sāriputta - "The Community of monks is free from sloth and torpor, Sāriputta. Let a talk on the Teaching occur to you, Sāriputta, for the monks. My back aches. I will stretch it." "Yes, venerable sir," the Venerable Sāriputta assented to the Blessed One. Then the Blessed One, having prepared the double robe folded in four, 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.

The story of the divided Jains

301. Now at that time Nigaṇṭha Nāṭaputta had recently died at Pāvā. Upon his death, the Jains were split, divided into two factions, quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, dwelling thus - "You do not understand this Teaching and discipline, I understand this Teaching and discipline. How could you understand this Teaching and discipline? You are practising wrongly, I am practising rightly. What I say is consistent, what you say is inconsistent. What should have been said first you said last, what should have been said last you said first. What you have thought out for so long has been turned inside out. Your doctrine has been refuted, you are proven wrong. Go and free yourself from your doctrine, or disentangle yourself if you can." Methinks there was murder indeed among the Jain followers of Nāṭaputta. Even those disciples of Nigaṇṭha Nāṭaputta who were laypeople clad in white were wearied, dispassionate, and disappointed with the Jain followers of Nāṭaputta, as is natural with a Teaching and discipline that is badly preached, badly proclaimed, not leading to liberation, not conducive to peace, not proclaimed by a perfectly Self-awakened One, with its monument broken, without refuge.

302. Then the Venerable Sāriputta addressed the monks: "Friends, Nigaṇṭha Nāṭaputta has recently died at Pāvā. Upon his death, the Jains were split, divided into two factions, etc. with its monument broken, without refuge." "For this is so, friends, when the Teaching and discipline is badly preached, badly proclaimed, not leading to liberation, not conducive to peace, not proclaimed by a perfectly Self-awakened One. But, friends, this Teaching of our Blessed One is well preached, well proclaimed, leading to liberation, conducive to peace, proclaimed by a perfectly Self-awakened One. Therein all should recite together, not dispute, 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, friends, is this Teaching of our Blessed One that is well preached, well proclaimed, leading to liberation, conducive to peace, proclaimed by a perfectly Self-awakened One; wherein all should recite together, not dispute, 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?

The ones

303. "There is indeed, friends, one teaching that has been rightly proclaimed by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One. Therein all should recite together, not dispute, 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. What is that one teaching? All beings are sustained by nutriment. All beings are sustained by activities. This, friends, is that one teaching that has been rightly proclaimed by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One. Therein all should recite together, not dispute, 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.

The twos

304. "There are indeed, friends, two phenomena that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One. Therein all should recite together, not dispute, 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. Which two?

"Mentality and materiality.

"Ignorance and craving for existence.

"View of existence and view of non-existence.

"Shamelessness and moral fearlessness.

"Shame and moral fear.

"Being difficult to admonish and evil friendship.

"Being easy to admonish and good friendship.

"Skilfulness in what is an offence and skilfulness in emerging from an offence.

"Skilfulness in entering a meditative attainment and skilfulness in emerging from a meditative attainment.

"Skilfulness in the elements and skilfulness in attention.

"Skilfulness in the sense bases and skilfulness in dependent origination.

"Skilfulness in what is possible and skilfulness in what is impossible.

"Rectitude and modesty.

"Patience and meekness.

"Softness of speech and hospitality.

"Non-violence and purity.

"Forgetfulness and lack of full awareness.

"Mindfulness and full awareness.

"Not guarding the doors of the sense faculties and immoderation in eating.

"Guarding the doors of the sense faculties and moderation in eating.

"Power of reflection and power of meditative development.

"Power of mindfulness and power of concentration.

"Serenity and insight.

"Sign of serenity and sign of exertion.

"Exertion and non-distraction.

"Failure in morality and failure in view.

"Accomplishment in morality and accomplishment in right view.

"Purification of morality and purification of view.

"Purification of view and striving in accordance with one's view.

"Spiritual urgency and, for one who is spiritually stirred in situations that arouse spiritual urgency, thorough striving.

"Non-contentment in regard to wholesome qualities and unremittingness in striving.

"True knowledge and liberation.

"Knowledge of destruction and knowledge of non-arising.

"These indeed, friends, are the two phenomena that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One. Therein all should recite together, not dispute, 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.

The threes

305. "There are indeed, friends, three phenomena that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One. Therein all should recite together, etc. for the good, welfare, and happiness of gods and humans. Which three?

"Three unwholesome roots - greed is an unwholesome root, hate is an unwholesome root, delusion is an unwholesome root.

"Three wholesome roots - non-greed is a wholesome root, non-hate is a wholesome root, non-delusion is a wholesome root.

"Three kinds of misconduct - bodily misconduct, verbal misconduct, mental misconduct.

"Three kinds of good conduct - bodily good conduct, good verbal conduct, good mental conduct.

"Three unwholesome thoughts - sensual thought, thought of anger, thought of violence.

"Three wholesome thoughts - thought of renunciation, thought of non-anger, thought of non-violence.

"Three unwholesome thoughts - thought of sensuality, thought of anger, thought of violence.

"Three wholesome thoughts - thought of renunciation, thought of non-anger, thought of non-violence.

"Three unwholesome perceptions - perception of sensuality, perception of anger, perception of violence.

"Three wholesome perceptions - perception of renunciation, perception of non-anger, perception of non-violence.

"Three unwholesome elements - sensual element, the element of anger, violence element.

"Three wholesome elements - renunciation element, non-anger element, non-violence element.

"Another three elements - sensual element, fine-material sphere element, immaterial sphere element.

"Another three elements - fine-material sphere element, immaterial sphere element, cessation element.

"Another three elements - inferior element, middling element, superior element.

"Three cravings - sensual craving, craving for existence, craving for non-existence.

"Another three cravings - sensual craving, craving for fine-material existence, craving for immaterial existence.

"Another three cravings - craving for fine-material existence, craving for immaterial existence, craving for cessation.

"Three mental fetters - identity view, sceptical doubt, adherence to moral rules and austerities.

"Three mental corruptions - mental corruption of sensuality, mental corruption of existence, mental corruption of ignorance.

"Three existences - sensual existence, fine-material existence, immaterial existence.

"Three searches - sensual seeking, seeking existence, seeking the holy life.

"Three discriminations - the discrimination 'I am superior,' the discrimination 'I am equal,' the discrimination 'I am inferior.'

"Three periods of time - the past period, the future period, the present period.

"Three ends - identity is an end, the origin of identity is an end, the cessation of identity is an end.

"Three feelings - pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling.

"Three kinds of suffering - suffering as suffering, suffering due to activities, suffering due to change.

"Three categories - the category with fixed course of the wrong path, the category with fixed course of the right path, the undetermined category.

"Three darknesses - referring to the past period of time, one is uncertain, doubts sceptically, does not resolve upon it, is not confident; or referring to the future period of time, one is uncertain, doubts sceptically, does not resolve upon it, is not confident; or referring to the present period of time at this moment, one is uncertain, doubts sceptically, does not resolve upon it, is not confident.

"Three things the Tathāgata need not guard against - the Tathāgata, friends, is of pure bodily conduct; there is no bodily misconduct of the Tathāgata that the Tathāgata should guard against, thinking: 'Let not another know this of me.' The Tathāgata, friends, is of pure verbal conduct; there is no verbal misconduct of the Tathāgata that the Tathāgata should guard against, thinking: 'Let not another know this of me.' The Tathāgata, friends, is of pure mental conduct; there is no mental misconduct of the Tathāgata that the Tathāgata should guard against, thinking: 'Let not another know this of me.'

"Three possessions - lust is a possession, hate is a possession, delusion is a possession.

"Three fires - the fire of lust, the fire of hate, the fire of delusion.

"Another three fires - the fire worthy of offerings, the householder's fire, the fire worthy of gifts.

"The threefold classification of matter - manifest and impinging matter, non-manifest but impinging matter, non-manifest and non-impinging matter.

"Three volitional activities - meritorious volitional activity, demeritorious volitional activity, imperturbable volitional activity.

"Three persons - the trainee, the one beyond training, the one who is neither trainee nor one beyond training.

"Three elders - an elder by birth, an elder by the Teaching, an elder by convention.

"Three ways of making merit - the way of making merit consisting of giving, the way of making merit consisting of morality, the way of making merit consisting of meditation.

"Three grounds for accusation - by what is seen, by what is heard, by suspicion.

"Three rebirths in sensual pleasure - There are, friends, beings with sensual pleasures ready at hand; they exercise mastery over sensual pleasures that are ready at hand, just as human beings, some gods, and some beings in states of misfortune. This is the first rebirth in sensual pleasure. There are, friends, beings with created sensual pleasures; they, having created and created, exercise mastery over sensual pleasures, just as the Nimmānaratī gods. This is the second rebirth in sensual pleasure. There are, friends, beings with sensual pleasures created by others; they exercise mastery over sensual pleasures created by others, just as the Paranimmitavasavattī gods. This is the third rebirth in sensual pleasure.

"Three rebirths in happiness - There are, friends, beings who, having generated and generated happiness, dwell in happiness, just as the gods of Brahmā's retinue. This is the first rebirth in happiness. There are, friends, beings drenched with happiness, steeped in happiness, full of happiness, pervaded by happiness. They from time to time utter an inspired utterance - "Oh, what happiness! Oh, what happiness!" just as the radiant gods. This is the second rebirth in happiness. There are, friends, beings drenched with happiness, steeped in happiness, full of happiness, pervaded by happiness. They, being content, experience only peaceful happiness, just as the gods of streaming radiance. This is the third rebirth in happiness.

"Three wisdoms - the wisdom of a trainee, the wisdom of one beyond training, the wisdom of one who is neither a trainee nor beyond training.

"Another three wisdoms - wisdom gained through reflection, wisdom gained through learning, wisdom gained through meditative development.

"Three weapons - the weapon of learning, the weapon of solitude, the weapon of wisdom.

"Three faculties - the faculty of "I shall know the unknown", the faculty of final knowledge, the faculty of one who has final knowledge.

"Three eyes - the physical eye, the divine eye, the eye of wisdom.

"Three trainings - the training in higher morality, the training in higher consciousness, the training in higher wisdom.

"Three developments - development of the body, development of the mind, development of wisdom.

"Three unsurpassed things - the unsurpassed in seeing, the unsurpassed in practice, the unsurpassed in liberation.

"Three concentrations - concentration with applied and sustained thought, concentration without applied but with sustained thought only, concentration without applied and sustained thought.

"There are also another three kinds of concentration - emptiness concentration, signless concentration, desireless concentration.

"There are three kinds of purity - bodily purity, verbal purity, mental purity.

"There are three kinds of moral perfection - bodily moral perfection, verbal moral perfection, mental moral perfection.

"There are three kinds of skilfulness - skilfulness in gain, skilfulness in loss, skilfulness in means.

"There are three kinds of intoxication - intoxication with health, intoxication with youth, intoxication with life.

"There are three kinds of authority - taking oneself as authority, taking the world as authority, taking the Teaching as authority.

"There are three bases for discussion - one might discuss referring to the past period of time - 'Thus it was in the past period of time'; or one might discuss referring to the future period of time - 'Thus it will be in the future period of time'; or one might discuss referring to the present period of time now - 'Thus it is in the present period of time now.'

"There are three kinds of true knowledge - the knowledge of recollecting past lives is true knowledge, the knowledge of the passing away and rebirth of beings is true knowledge, the knowledge of the elimination of mental corruptions is true knowledge.

"There are three kinds of abiding - divine abiding, divine abiding, noble abiding.

"There are three kinds of wonder - the wonder of supernormal power, the wonder of mind-reading, the wonder of instruction.

"These indeed, friends, are the three phenomena that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One. Therein all should recite together, etc. for the good, welfare, and happiness of gods and humans.

The fours

306. "There are indeed, friends, four phenomena that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One. Therein all should recite together, not dispute, etc. for the good, welfare, and happiness of gods and humans. Which four?

"The four establishments of mindfulness. Here, friends, 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.

"The four right strivings. Here, friends, 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.

"The four bases for spiritual power. Here, friends, 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 mind 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 investigation and volitional activities of striving.

"The four meditative absorptions. Here, friends, 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 equanimous, 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 with the abandoning of 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.

307. "Four developments of concentration. There is, friends, a development of concentration that, when developed and cultivated, leads to pleasant abiding in the present life. There is, friends, a development of concentration that, when developed and cultivated, leads to the attainment of knowledge and vision. There is, friends, a development of concentration that, when developed and cultivated, leads to mindfulness and full awareness. There is, friends, a development of concentration that, when developed and cultivated, leads to the elimination of mental corruptions.

"And which, friends, is the development of concentration that, when developed and cultivated, leads to pleasant abiding in the present life? Here, friends, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, with applied thought... etc. he enters and dwells in the fourth meditative absorption. This, friends, is the development of concentration that, when developed and cultivated, leads to pleasant abiding in the present life.

"And which, friends, is the development of concentration that, when developed and cultivated, leads to the attainment of knowledge and vision? Here, friends, a monk attends to the perception of light, determines the perception of day: as by day so by night, as by night so by day. Thus with an open mind, unobstructed, he develops a mind of luminosity. This, friends, is the development of concentration that, when developed and cultivated, leads to the attainment of knowledge and vision.

"And which, friends, is the development of concentration that, when developed and cultivated, leads to mindfulness and full awareness? Here, friends, for a monk feelings arise as known, continue as known, pass away as known. Perceptions arise as known, continue as known, pass away as known. Applied thoughts arise as known, continue as known, pass away as known. This, friends, is the development of concentration that, when developed and cultivated, leads to mindfulness and full awareness.

"And which, friends, is the development of concentration that, when developed and cultivated, leads to the elimination of mental corruptions? Here, friends, a monk dwells 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... etc. such is perception... such are activities... such is consciousness, such is the origin of consciousness, such is the passing away of consciousness. This, friends, is the development of concentration that, when developed and cultivated, leads to the elimination of mental corruptions.

308. "Four boundless states. Here, friends, a monk dwells 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 dwells 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 dwells 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 dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will.

"Four immaterial states. Here, friends, with the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a monk enters and dwells in the plane of infinite space. With the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite,' he enters and dwells in the plane of infinite consciousness. With the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' he enters and dwells in the plane of nothingness. With the complete transcendence of the plane of nothingness, he enters and dwells in the plane of neither-perception-nor-non-perception.

"Four supports. Here, friends, a monk, after reflection, uses one thing; after reflection, endures one thing; after reflection, avoids one thing; after reflection, dispels one thing.

309. "Four noble lineages. Here, friends, a monk is content with any robe whatsoever, and speaks in praise of contentment with any robe whatsoever, and does not commit an improper wrong way of earning because of robes; and not having obtained a robe, he is not agitated, and having obtained a robe, he uses it not greedy, not infatuated, not transgressing, seeing the danger, with wisdom of escape; and yet by that contentment with any robe whatsoever, he does not exalt himself nor scoff at others. Whoever therein is skilled, not lazy, fully aware and mindful, this one is called, friends - 'a monk established in the ancient, primordial noble lineage.'

"Furthermore, friends, a monk is content with any almsfood whatsoever, and speaks in praise of contentment with any almsfood whatsoever, and does not commit an improper wrong way of earning because of almsfood; and not having obtained almsfood, he is not agitated, and having obtained almsfood, he uses it not greedy, not infatuated, not transgressing, seeing the danger, with wisdom of escape; and yet by that contentment with any almsfood whatsoever, he does not exalt himself nor scoff at others. Whoever therein is skilled, not lazy, fully aware and mindful, this one is called, friends - 'a monk established in the ancient, primordial noble lineage.'

"Furthermore, friends, a monk is content with any lodging whatsoever, and speaks in praise of contentment with any lodging whatsoever, and does not commit an improper wrong way of earning because of lodging; and not having obtained a lodging, he is not agitated, and having obtained a lodging, he uses it not greedy, not infatuated, not transgressing, seeing the danger, with wisdom of escape; and yet by that contentment with any lodging whatsoever, he does not exalt himself nor scoff at others. Whoever therein is skilled, not lazy, fully aware and mindful, this one is called, friends - 'a monk established in the ancient, primordial noble lineage.'

"Furthermore, friends, a monk delights in abandoning, is devoted to abandoning, delights in meditation, is devoted to meditation; and yet by that delight in abandoning, that devotion to abandoning, that delight in meditation, that devotion to meditation, he does not exalt himself nor scoff at others. Whoever therein is skilled, not lazy, fully aware and mindful, this one is called, friends - 'a monk established in the ancient, primordial noble lineage.'

310. "Four strivings. Striving by restraint, striving by abandonment, striving by development, striving by protection. And what, friends, is striving by restraint? Here, friends, a monk, having seen a form with the eye, is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the eye-faculty, he commits to restraint of the eye-faculty. Having heard a sound with the ear... Having smelled an odour with the nose. Having tasted a flavour with the tongue. Having touched a tangible object with the body. Having cognised a mental object with the mind, he is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the mind faculty, he commits to restraint of the mind faculty. This is called, friends, striving by restraint.

"And what, friends, is striving by abandonment? Here, friends, a monk does not accept an arisen sensual thought, he abandons it, dispels it, puts an end to it, brings it to obliteration. An arisen thought of anger... etc. An arisen thought of violence... Whatever evil unwholesome mental states have arisen, he does not accept them, he abandons them, dispels them, puts an end to them, brings them to obliteration. This is called, friends, striving by abandonment.

"And what, friends, is striving by development? Here, friends, a monk develops the enlightenment factor of mindfulness, based upon seclusion, based upon dispassion, based upon cessation, maturing in release. He develops the enlightenment factor of investigation of phenomena... He develops the enlightenment factor of energy... He develops the enlightenment factor of rapture... He develops the enlightenment factor of tranquillity... He develops the enlightenment factor of concentration... He develops the enlightenment factor of equanimity, based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This is called, friends, striving by development.

"And what, friends, is striving by protection? Here, friends, a monk guards an arisen auspicious sign of concentration - the perception of a skeleton, the perception of a worm-infested corpse, the perception of a discoloured corpse, the perception of a fissured corpse, the perception of a bloated corpse. This is called, friends, striving by protection.

"Four knowledges - knowledge of phenomena, inferential knowledge, knowledge of others' minds, conventional knowledge.

"There are also four other knowledges - 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.

311. "Four factors of stream-entry - associating with good persons, hearing the Good Teaching, wise attention, practice in accordance with the Teaching.

"Four factors of a stream-enterer. Here, friends, 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.

"Four fruits of asceticism - the fruition of stream-entry, the fruition of once-returning, the fruition of non-returning, the fruition of arahantship.

"Four elements - the solid element, the liquid element, the heat element, the air element.

"Four nutriments - edible food, gross or subtle, contact is the second, mental volition is the third, consciousness is the fourth.

"Four stations of consciousness. Or, friends, consciousness, when remaining, remains involved with matter, with matter as its object, established upon matter, imbued with delight, it attains growth, increase, and expansion; or involved with feeling, friends, etc. or involved with perception, friends, etc. or, friends, consciousness, when remaining, remains involved with activities, with activities as its object, established upon activities, imbued with delight, it attains growth, increase, and expansion.

"Four ways of going to bias - one goes to bias through desire, one goes to bias through hatred, one goes to bias through delusion, one goes to bias through fear.

"Four arisings of craving - or, friends, craving when arising arises in a monk because of robes; or, friends, craving when arising arises in a monk because of almsfood; or, friends, craving when arising arises in a monk because of lodging; or, friends, craving when arising arises in a monk because of this or that existence.

"Four practices - the difficult practice with sluggish direct knowledge, the difficult practice with quick direct knowledge, the easy practice with sluggish direct knowledge, the easy practice with quick direct knowledge.

"Another four practices - the practice of non-endurance, the practice of endurance, the practice of taming, the practice of calming.

"Four bases of the Teaching - non-covetousness is a basis of the Teaching, non-anger is a basis of the Teaching, right mindfulness is a basis of the Teaching, right concentration is a basis of the Teaching.

"Four undertakings of practices - there is, friends, an undertaking of practice that is painful in the present and has painful results in the future. There is, friends, an undertaking of practice that is painful in the present but has pleasant results in the future. There is, friends, an undertaking of practice that is pleasant in the present but has painful results in the future. There is, friends, an undertaking of practice that is pleasant in the present and has pleasant results in the future.

"Four aggregates of the teaching – the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation.

"Four powers – the power of energy, the power of mindfulness, the power of concentration, the power of wisdom.

"Four foundations – the foundation of wisdom, the foundation of truth, the foundation of generosity, the foundation of peace.

312. "Four ways of answering questions - a question to be answered definitively, a question to be answered with a counter-question, a question to be answered analytically, a question to be set aside.

"Four actions - there is, friends, action that is dark with dark result; there is, friends, action that is bright with bright result; there is, friends, action that is dark and bright with dark and bright result; there is, friends, action that is neither dark nor bright with neither dark nor bright result, which leads to the elimination of action.

"Four mental states to be realised - past lives are to be realised by mindfulness; the passing away and rebirth of beings is to be realised by the eye; the eight deliverances are to be realised by the body; the elimination of mental corruptions is to be realised by wisdom.

"Four mental floods - the mental flood of sensuality, the mental flood of existence, the mental flood of views, the mental flood of ignorance.

"Four mental bonds - the mental bond of sensuality, the mental bond of existence, the mental bond of views, the mental bond of ignorance.

"Four releases from mental bonds - release from the mental bond of sensuality, release from the mental bond of existence, release from the mental bond of views, release from the mental bond of ignorance.

"Four mental knots - covetousness is a bodily knot, anger is a bodily knot, adherence to moral rules and austerities is a bodily knot, dogmatic belief that 'This alone is the truth' is a bodily knot.

"Four clingings - clinging to sensual pleasures, clinging to views, clinging to moral rules and austerities, clinging to the doctrine of self.

"Four modes of generation - beings born in eggs, beings born in wombs, beings born in moisture, spontaneously born beings.

"Four conceptions. Here, friends, a certain one, not fully aware, descends into the mother's womb; not fully aware, he remains in the mother's womb; not fully aware, he emerges from the mother's womb. This is the first conception. Furthermore, friends, here a certain one, fully aware, descends into the mother's womb; not fully aware, he remains in the mother's womb; not fully aware, he emerges from the mother's womb. This is the second conception. Furthermore, friends, here a certain one, fully aware, descends into the mother's womb; fully aware, he remains in the mother's womb; not fully aware, he emerges from the mother's womb. This is the third conception. Furthermore, friends, here a certain one, fully aware, descends into the mother's womb; fully aware, he remains in the mother's womb; fully aware, he emerges from the mother's womb. This is the fourth conception.

"Four acquisitions of individual existence. There is, friends, an acquisition of individual existence in which only one's own volition operates, not another's volition. There is, friends, an acquisition of individual existence in which only another's volition operates, not one's own volition. There is, friends, an acquisition of individual existence in which both one's own volition operates and another's volition. There is, friends, an acquisition of individual existence in which neither one's own volition operates nor another's volition.

313. "Four purifications of offerings. There is, friends, an offering that becomes pure on account of the donor, not on account of the recipient. There is, friends, an offering that becomes pure on account of the recipient, not on account of the donor. There is, friends, an offering that becomes pure neither on account of the donor nor on account of the recipient. There is, friends, an offering that becomes pure both on account of the donor and on account of the recipient.

"Four ways of supporting others - giving, endearing speech, beneficent conduct, impartiality.

"Four ignoble statements - lying, divisive speech, harsh speech, idle chatter.

"Four noble statements - abstention from lying, abstention from divisive speech, abstention from harsh speech, abstention from idle chatter.

"There are also another four ignoble statements - claiming to have seen what has not been seen, claiming to have heard what has not been heard, claiming to have sensed what has not been sensed, claiming to have cognised what has not been cognised.

"There are also another four noble statements - claiming not to have seen what has not been seen, claiming not to have heard what has not been heard, claiming not to have sensed what has not been sensed, claiming not to have cognised what has not been cognised.

"There are also another four ignoble statements - claiming not to have seen what has been seen, claiming not to have heard what has been heard, claiming not to have sensed what has been sensed, claiming not to have cognised what has been cognised.

"There are also another four noble statements - claiming to have seen what has been seen, claiming to have heard what has been heard, claiming to have sensed what has been sensed, claiming to have cognised what has been cognised.

314. "Four persons. Here, friends, a certain person is self-mortifying, devoted to the pursuit of self-mortification. Here, friends, a certain person is other-mortifying, devoted to the pursuit of mortifying others. Here, friends, a certain person is both self-mortifying, devoted to the pursuit of self-mortification, and other-mortifying, devoted to the pursuit of mortifying others. Here, friends, a certain person is neither self-mortifying nor devoted to the pursuit of self-mortification, nor other-mortifying nor devoted to the pursuit of mortifying others. He, being neither self-mortifying nor other-mortifying, in this very life dwells without hunger, quenched, become cool, experiencing happiness, with a self become divine.

"There are also another four persons. Here, friends, a certain person is practising for personal welfare but not for the welfare of others. Here, friends, a certain person is practising for the welfare of others but not for personal welfare. Here, friends, a certain person is practising neither for personal welfare nor for the welfare of others. Here, friends, a certain person is practising both for personal welfare and for the welfare of others.

"There are also another four persons - darkness heading for darkness, darkness heading for light, light heading for darkness, light heading for light.

"There are also another four persons - the unshakeable ascetic, the lotus ascetic, the white lotus ascetic, the delicate ascetic among ascetics.

"These, friends, are the four phenomena that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One; therein all should recite together, etc. for the good, welfare, and happiness of gods and humans.

The first recitation section is concluded.

The fives

315. "There are indeed, friends, five phenomena that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One. Therein all should recite together, etc. for the good, welfare, and happiness of gods and humans. Which five?

"Five aggregates. The aggregate of matter, the aggregate of feeling, the aggregate of perception, the aggregate of mental activities, the aggregate of consciousness.

"Five aggregates of clinging. The aggregate of clinging to matter, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to mental activities, the aggregate of clinging to consciousness.

"Five types of sensual pleasure. Forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; sounds cognizable by ear... odours cognizable by nose... flavours cognizable by tongue... tangible objects cognizable by body that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing.

"Five destinations - hell, the animal realm, the sphere of ghosts, human beings, gods.

"Five kinds of stinginess - stinginess regarding residence, stinginess regarding family, stinginess regarding material gain, stinginess regarding praise, stinginess regarding the teachings.

"Five mental hindrances - the mental hindrance of sensual desire, the mental hindrance of anger, the mental hindrance of sloth and torpor, the mental hindrance of restlessness and remorse, the mental hindrance of sceptical doubt.

"Five lower mental fetters - identity view, sceptical doubt, adherence to moral rules and austerities, sensual desire, anger.

"Five higher mental fetters - lust for fine-material existence, lust for immaterial existence, conceit, restlessness, ignorance.

"Five training rules - abstention from killing living beings, abstention from taking what is not given, abstention from sexual misconduct, abstention from lying, abstention from spirits, liquor and intoxicants that cause negligence.

316. "Five impossibilities. Friends, a monk who has eliminated the mental corruptions is incapable of intentionally depriving a living being of life. A monk who has eliminated the mental corruptions is incapable of taking what is not given, reckoned a theft. A monk who has eliminated the mental corruptions is incapable of engaging in sexual intercourse. A monk who has eliminated the mental corruptions is incapable of speaking a conscious lie. A monk who has eliminated the mental corruptions is incapable of consuming stored sensual pleasures just as formerly when he was a householder.

"Five disasters - disaster regarding relatives, disaster regarding wealth, disaster regarding illness, disaster regarding morality, disaster regarding view. Friends, beings are not reborn in a realm of misery, an unfortunate realm, a nether world, in hell, upon the body's collapse at death, because of disaster regarding relatives, or because of disaster regarding wealth, or because of disaster regarding illness. Friends, beings are reborn in a realm of misery, an unfortunate realm, a nether world, in hell, upon the body's collapse at death, because of disaster regarding morality, or because of disaster regarding view.

"Five accomplishments - accomplishment regarding relatives, accomplishment regarding wealth, accomplishment regarding health, accomplishment in morality, accomplishment in right view. Friends, beings are not reborn in a fortunate realm, in a heavenly world, upon the body's collapse at death, because of accomplishment regarding relatives, or because of accomplishment regarding wealth, or because of accomplishment regarding health. Friends, beings are reborn in a fortunate realm, in a heavenly world, upon the body's collapse at death, because of accomplishment in morality, or because of accomplishment in right view.

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

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

"Friends, a monk who is an accuser, wishing to accuse another, having established five principles internally, should accuse another. 'I will speak at the proper time, not at an improper time; I will speak what is factual, not what is not factual; I will speak smoothly, not harshly; I will speak what is beneficial, not what is unbeneficial; I will speak with a mind of friendliness, not with inner hate.' Friends, a monk who is an accuser, wishing to accuse another, having established these five principles internally, should accuse another.

317. "Five factors for striving. Here, friends, a monk has faith, he believes in the enlightenment of the Tathāgata - '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 free from illness, free from disease, endowed with digestion that is even, neither too cold nor too hot, middling, capable of striving. He is not fraudulent and not deceitful, one who reveals himself as he really is to the Teacher, to the wise, or to his fellows in the holy life. He dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. He is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading to the complete destruction of suffering.

318. "Five Pure Abodes – Aviha, Atappa, Sudassā, Sudassī, Akaniṭṭha.

"Five non-returners – attainer of final nibbāna in the interval, attainer of final nibbāna after the interval, attainer of final nibbāna without exertion, attainer of final nibbāna through exertion, upstream-goer towards the divine world Akaniṭṭha.

319. "Five mental rigidities. Here, friends, a monk is uncertain about the Teacher, doubts sceptically, does not resolve upon it, is not confident. Friends, a monk who is uncertain about the Teacher, doubts sceptically, does not resolve upon it, is not confident, his mind does not incline to ardour, to pursuit, to perseverance, to striving. One whose mind does not incline to ardour, to pursuit, to perseverance, to striving - this is the first mental rigidity. Furthermore, friends, a monk is uncertain about the Teaching, doubts sceptically... etc. is uncertain about the Community, doubts sceptically... is uncertain about the training, doubts sceptically... is angry towards his fellows in the holy life, displeased, with a struck mind, with barrenness arisen. Friends, a monk who is angry towards his fellows in the holy life, displeased, with a struck mind, with barrenness arisen, his mind does not incline to ardour, to pursuit, to perseverance, to striving. One whose mind does not incline to ardour, to pursuit, to perseverance, to striving - this is the fifth mental rigidity.

320. "Five bondages of mind. Here, friends, a monk is not free from lust towards sensual pleasures, with non-disappearance of desire, with non-disappearance of affection, with non-disappearance of thirst, with non-disappearance of fever, with non-disappearance of craving. Friends, a monk who is not free from lust towards sensual pleasures, with non-disappearance of desire, with non-disappearance of affection, with non-disappearance of thirst, with non-disappearance of fever, with non-disappearance of craving, his mind does not incline to ardour, to pursuit, to perseverance, to striving. One whose mind does not incline to ardour, to pursuit, to perseverance, to striving. This is the first bondage of mind. Furthermore, friends, a monk is not free from lust towards the body... etc. is not free from lust towards material form... etc. Furthermore, friends, a monk, having eaten as much as he likes to fill his belly, dwells devoted to the pleasure of sleeping, the pleasure of lying on his side, the pleasure of torpor... etc. Furthermore, friends, a monk lives the holy life having aspired to a certain order of gods - 'By this morality or by this ascetic practice or by this austerity or by this holy life I shall become a god or an inferior deity.' Friends, a monk who lives the holy life having aspired to a certain order of gods - 'By this morality or by this ascetic practice or by this austerity or by this holy life I shall become a god or an inferior deity,' his mind does not incline to ardour, to pursuit, to perseverance, to striving. One whose mind does not incline to ardour, to pursuit, to perseverance, to striving. This is the fifth bondage of mind.

"Five faculties - the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, the body-faculty.

"There are also five other faculties - the faculty of pleasantness, the faculty of pain, the faculty of pleasure, the faculty of displeasure, the faculty of equanimity.

"There are also five other faculties - the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty.

321. "There are five elements leading to escape. Here, friends, when a monk attends to sensual pleasures, his mind does not spring forward towards sensual pleasures, does not become clear, does not become settled, does not become liberated. But when he attends to renunciation, his mind springs forward towards renunciation, becomes clear, becomes settled, becomes liberated. That mind of his is well gone, well developed, well emerged, well liberated, unbound from sensual pleasures. And whatever mental corruptions, vexations, and fevers arise conditioned by sensual pleasures, he is freed from them; he does not feel that feeling. This is declared to be the escape from sensual pleasures.

"Furthermore, friends, when a monk attends to anger, his mind does not spring forward towards anger, does not become clear, does not become settled, does not become liberated. But when he attends to non-anger, his mind springs forward towards non-anger, becomes clear, becomes settled, becomes liberated. That mind of his is well gone, well developed, well emerged, well liberated, unbound from anger. And whatever mental corruptions, vexations, and fevers arise conditioned by anger, he is freed from them; he does not feel that feeling. This is declared to be the escape from anger.

"Furthermore, friends, when a monk attends to harming, his mind does not spring forward towards harming, does not become clear, does not become settled, does not become liberated. But when he attends to non-harming, his mind springs forward towards non-harming, becomes clear, becomes settled, becomes liberated. That mind of his is well gone, well developed, well emerged, well liberated, unbound from harming. And whatever mental corruptions, vexations, and fevers arise conditioned by harming, he is freed from them; he does not feel that feeling. This is declared to be the escape from harming.

"Furthermore, friends, when a monk attends to material form, his mind does not spring forward towards material forms, does not become clear, does not become settled, does not become liberated. But when he attends to the immaterial, his mind springs forward towards the immaterial, becomes clear, becomes settled, becomes liberated. That mind of his is well gone, well developed, well emerged, well liberated, unbound from material forms. And whatever mental corruptions, vexations, and fevers arise conditioned by material form, he is freed from them; he does not feel that feeling. This is declared to be the escape from material forms.

"Furthermore, friends, when a monk attends to identity, his mind does not spring forward towards identity, does not become clear, does not become settled, does not become liberated. But when he attends to the cessation of identity, his mind springs forward towards the cessation of identity, becomes clear, becomes settled, becomes liberated. That mind of his is well gone, well developed, well emerged, well liberated, unbound from identity. And whatever mental corruptions, vexations, and fevers arise conditioned by identity, he is freed from them; he does not feel that feeling. This is declared to be the escape from identity.

322. "Five planes of liberation. Here, friends, the Teacher teaches the Teaching to a monk, or a certain fellow monk who takes the place of a teacher. In whatever way, friends, the Teacher teaches the Teaching to a monk, or a certain fellow monk who takes the place of a teacher, in that way he becomes one who experiences the meaning and one who experiences the Teaching in that teaching. For one who experiences the meaning and experiences the Teaching, gladness arises; in one who is gladdened, rapture arises; when the mind is filled with rapture, the body becomes calm; one whose body is calm feels happiness; the mind of one who is happy becomes concentrated. This is the first plane of liberation.

"Furthermore, friends, the Teacher does not indeed teach the Teaching to a monk, nor does a certain fellow monk who takes the place of a teacher, but he teaches the Teaching in detail to others as he has heard it, as he has learned it... etc. but he recites the Teaching in detail as he has heard it, as he has learned it... etc. but he reflects upon, examines, and mentally contemplates the Teaching as he has heard it, as he has learned it... etc. but a certain sign of concentration has been rightly grasped by him, well attended to, well considered, thoroughly understood with wisdom. In whatever way, friends, a certain sign of concentration has been rightly grasped by a monk, well attended to, well considered, thoroughly understood with wisdom, in that way he becomes one who experiences the meaning and one who experiences the Teaching in that teaching. For one who experiences the meaning and experiences the Teaching, gladness arises; in one who is gladdened, rapture arises; when the mind is filled with rapture, the body becomes calm; one whose body is calm feels happiness; the mind of one who is happy becomes concentrated. This is the fifth plane of liberation.

"Five perceptions that ripen liberation - perception of impermanence, perception of suffering in what is impermanent, perception of non-self in what is suffering, perception of abandoning, perception of dispassion.

"These, friends, are the five phenomena that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One; therein all should recite together, etc. for the good, welfare, and happiness of gods and humans.

The sixes

323. "There are indeed, friends, six phenomena that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One; therein all should recite together, etc. for the good, welfare, and happiness of gods and humans. Which six?

"Six internal sense bases - the eye sense base, the ear sense base, the nose sense base, the tongue sense base, the body sense base, the mind sense base.

"Six external sense bases - the visible form sense base, the sound sense base, the odour sense base, the flavour sense base, the touch sense base, the mind-object sense base.

"Six classes of consciousness - eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness.

"Six classes of contact - eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact.

"Six classes of feeling - 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.

"Six classes of perception - perception of visible form, perception of sound, perception of odour, perception of flavour, perception of tangible object, perception of mental phenomena.

"Six classes of volition - volition regarding visible form, volition regarding sound, volition regarding odour, volition regarding flavour, volition regarding tangible object, volition regarding mental phenomena.

"Six classes of craving - craving for visible form, craving for sound, craving for odour, craving for flavour, craving for tangible object, craving for mental objects.

324. "Six kinds of disrespect. Here, friends, a monk dwells disrespectful towards the Teacher, not deferential; dwells disrespectful towards the Teaching, not deferential; dwells disrespectful towards the Community, not deferential; dwells disrespectful towards the training, not deferential; dwells disrespectful towards diligence, not deferential; dwells disrespectful towards hospitality, not deferential.

"Six kinds of respect. Here, friends, a monk dwells respectful towards the Teacher, deferential; dwells respectful towards the Teaching, deferential; dwells respectful towards the Community, deferential; dwells respectful towards the training, deferential; dwells respectful towards diligence, deferential; dwells respectful towards hospitality, deferential.

"Six explorations connected with pleasure. Having seen a form with the eye, one explores a form that is a basis for pleasure; having heard a sound with the ear... Having smelled an odour with the nose. Having tasted a flavour with the tongue. having touched a tangible object with the body. Having cognised a mental object with the mind, one explores a mental object that is a basis for pleasure.

"Six explorations connected with displeasure. Having seen a form with the eye, one explores a form that is a basis for displeasure... etc. Having cognised a mental object with the mind, one explores a mental object that is a basis for displeasure.

"Six explorations connected with equanimity. Having seen a form with the eye, one explores a form that is a basis for equanimity... etc. Having cognised a mental object with the mind, one explores a mental object that is a basis for equanimity.

"Six principles of cordiality. Here, friends, a monk has bodily action of friendliness present towards his fellows in the holy life both openly and in private. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.

"Furthermore, friends, a monk has verbal action of friendliness present towards his fellows in the holy life both openly and in private. This too is a principle of cordiality... etc. leads to unity.

"Furthermore, friends, a monk has mental action of friendliness present towards his fellows in the holy life both openly and in private. This too is a principle of cordiality... etc. leads to unity.

"Furthermore, friends, a monk, with those gains that are righteous and righteously acquired, even as little as what is contained in the bowl, is one who shares without reservation with such gains, one who shares in common with virtuous fellows in the holy life. This too is a principle of cordiality... etc. leads to unity.

"Furthermore, friends, a monk dwells having attained similarity of morality with his 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. This too is a principle of cordiality... etc. leads to unity.

"Furthermore, friends, a monk dwells having attained similarity of view with his 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. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.

325. Six sources of contention. Here, friends, a monk is prone to wrath and bears grudges. Friends, a monk who is prone to wrath and bears grudges, he dwells disrespectful towards the Teacher, not deferential, dwells disrespectful towards the Teaching, not deferential, dwells disrespectful towards the Community, not deferential, and is not one who fulfils the training. Friends, a monk who dwells disrespectful towards the Teacher, not deferential, dwells disrespectful towards the Teaching, not deferential, dwells disrespectful towards the Community, not deferential, is not one who fulfils the training, he generates contention in the Community. Which contention is for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of gods and humans. If you, friends, should perceive such a source of contention internally or externally. There you, friends, should strive for the abandoning of that very evil source of contention. If you, friends, should not perceive such a source of contention internally or externally. There you, friends, should proceed for the non-flowing in the future of that very evil source of contention. Thus there is the abandoning of this evil source of contention. Thus there is the non-flowing in the future of this evil source of contention.

"Furthermore, friends, a monk is one who depreciates another's worth and is spiteful. Etc. He is envious and stingy. Etc. He is fraudulent and deceitful. He has evil desires and holds wrong views. He is adhering to his own views, holding on to them tenaciously, relinquishing them with difficulty. Etc. Friends, a monk who is adhering to his own views, holding on to them tenaciously, relinquishing them with difficulty, he dwells disrespectful towards the Teacher, not deferential, dwells disrespectful towards the Teaching, not deferential, dwells disrespectful towards the Community, not deferential, and is not one who fulfils the training. Friends, a monk who dwells disrespectful towards the Teacher, not deferential, dwells disrespectful towards the Teaching, not deferential, dwells disrespectful towards the Community, not deferential, is not one who fulfils the training, he generates contention in the Community. Which contention is for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of gods and humans. If you, friends, should perceive such a source of contention internally or externally. There you, friends, should strive for the abandoning of that very evil source of contention. If you, friends, should not perceive such a source of contention internally or externally. There you, friends, should proceed for the non-flowing in the future of that very evil source of contention. Thus there is the abandoning of this evil source of contention. Thus there is the non-flowing in the future of this evil source of contention.

"Six elements - the solid element, the liquid element, the heat element, the air element, the space element, the consciousness element.

326. "There are six elements leading to escape. Here, friends, a monk might say thus: 'Indeed, the liberation of mind through friendliness has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken by me, and yet anger remains obsessing my mind.' He should be told 'Do not say so,' he should be told 'Let not the venerable one speak thus, do not misrepresent the Blessed One, for it is not good to slander the Blessed One, for the Blessed One would not say thus. This is impossible, friends, there is no chance, that when the liberation of mind through friendliness has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken, and yet anger would remain obsessing his mind - this is impossible. For this, friends, is the escape from anger, namely the liberation of mind through friendliness.'

"Here, friends, a monk might say thus: 'Indeed, the liberation of mind through compassion has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken by me. And yet harming remains obsessing my mind.' He should be told 'Do not say so,' he should be told 'Let not the venerable one speak thus, do not misrepresent the Blessed One, for it is not good to slander the Blessed One, for the Blessed One would not say thus. This is impossible, friends, there is no chance, that when the liberation of mind through compassion has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken, and yet harming would remain obsessing his mind - this is impossible. For this, friends, is the escape from harming, namely the liberation of mind through compassion.'

"Here, friends, a monk might say thus: 'Indeed, the liberation of mind through altruistic joy has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken by me. And yet discontent remains obsessing my mind.' He should be told 'Do not say so,' he should be told 'Let not the venerable one speak thus, do not misrepresent the Blessed One, for it is not good to slander the Blessed One, for the Blessed One would not say thus. This is impossible, friends, there is no chance, that when the liberation of mind through altruistic joy has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken, and yet discontent would remain obsessing his mind - this is impossible. For this, friends, is the escape from discontent, namely the liberation of mind through altruistic joy.'

"Here, friends, a monk might say thus: 'Indeed, the liberation of mind through equanimity has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken by me. And yet lust remains obsessing my mind.' He should be told 'Do not say so,' he should be told 'Let not the venerable one speak thus, do not misrepresent the Blessed One, for it is not good to slander the Blessed One, for the Blessed One would not say thus. This is impossible, friends, there is no chance, that when the liberation of mind through equanimity has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken, and yet lust would remain obsessing his mind - this is impossible. For this, friends, is the escape from lust, namely the liberation of mind through equanimity.'

"Here, friends, a monk might say thus: 'Indeed, the signless liberation of mind has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken by me. And yet my consciousness follows after signs.' He should be told 'Do not say so,' he should be told 'Let not the venerable one speak thus, do not misrepresent the Blessed One, for it is not good to slander the Blessed One, for the Blessed One would not say thus. This is impossible, friends, there is no chance, that when the signless liberation of mind has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken, and yet his consciousness would follow after signs - this is impossible. For this, friends, is the escape from all signs, namely the signless liberation of mind.'

"Here, friends, a monk might say thus: 'The notion "I am" has disappeared for me, I do not perceive "this I am," and yet the dart of sceptical doubt and bewilderment remains obsessing my mind.' He should be told 'Do not say so,' he should be told 'Let not the venerable one speak thus, do not misrepresent the Blessed One, for it is not good to slander the Blessed One, for the Blessed One would not say thus. This is impossible, friends, there is no chance, that when the notion "I am" has disappeared and one does not perceive "this I am," and yet the dart of sceptical doubt and bewilderment would remain obsessing his mind - this is impossible. For this, friends, is the escape from the dart of sceptical doubt and bewilderment, namely the uprooting of the conceit "I am."'

327. "Six unsurpassed things - the unsurpassed in seeing, the unsurpassed in hearing, the unsurpassed in material gain, the unsurpassed in training, the unsurpassed in service, the unsurpassed in recollection.

"Six bases of recollection - recollection of the Buddha, recollection of the Teaching, recollection of the Community, recollection of morality, recollection of generosity, recollection of the deities.

328. "Six constant abidings. Here, friends, a monk, having seen a form with the eye, is neither glad nor unhappy, he dwells equanimous, mindful and fully aware. Having heard a sound with the ear. Etc. Having cognised a mental object with the mind, he is neither glad nor unhappy, he dwells equanimous, mindful and fully aware.

329. "Six classes of rebirth. Here, friends, a certain one, being of dark birth, produces dark phenomena. But here, friends, a certain one, being of dark birth, produces bright phenomena. But here, friends, a certain one, being of dark birth, produces Nibbāna that is neither dark nor bright. But here, friends, a certain one, being of bright birth, produces bright phenomena. But here, friends, a certain one, being of bright birth, produces dark phenomena. But here, friends, a certain one, being of bright birth, produces Nibbāna that is neither dark nor bright.

"Six perceptions partaking of penetration - perception of impermanence in what is impermanent, perception of suffering in what is suffering, perception of non-self, perception of abandoning, perception of dispassion, perception of cessation.

"These, friends, are six phenomena that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One; therein all should recite together, etc. for the good, welfare, and happiness of gods and humans.

The sevens

330. "There are indeed, friends, seven phenomena that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One; therein all should recite together, etc. for the good, welfare, and happiness of gods and humans. Which seven?

"Seven noble treasures – the treasure of faith, the treasure of morality, the treasure of shame, the treasure of moral fear, the treasure of learning, the treasure of generosity, the treasure of wisdom.

"Seven factors of enlightenment – the enlightenment factor of mindfulness, the enlightenment factor of investigation of phenomena, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquillity, the enlightenment factor of concentration, the enlightenment factor of equanimity.

"Seven accessories of concentration – right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness.

"Seven bad qualities – here, friends, a monk is faithless, is shameless, has no moral fear, is of little learning, is lazy, is unmindful, is unwise.

"Seven good qualities – here, friends, a monk has faith, has shame, has moral fear, is very learned, is putting forth strenuous energy, is mindful, is wise.

"Seven qualities of a good person – here, friends, a monk knows the Teaching, knows the meaning, knows himself, knows moderation, knows the proper time, knows the assembly, and knows individuals.

331. "Seven bases for being beyond ten years. Here, friends, a monk has acute desire for undertaking the training, and in the future has non-disappearance of devotion for undertaking the training. He has acute desire for discernment of the Teaching, and in the future has non-disappearance of devotion for discernment of the Teaching. He has acute desire for removal of desire, and in the future has non-disappearance of devotion for removal of desire. He has acute desire for seclusion, and in the future has non-disappearance of devotion for seclusion. He has acute desire for arousal of energy, and in the future has non-disappearance of devotion for arousal of energy. He has acute desire for mindfulness and discretion, and in the future has non-disappearance of devotion for mindfulness and discretion. He has acute desire for penetration of view, and in the future has non-disappearance of devotion for penetration of view.

"Seven perceptions - perception of impermanence, perception of non-self, perception of foulness, perception of danger, perception of abandoning, perception of dispassion, perception of cessation.

"Seven powers - the power of faith, the power of energy, the power of shame, the power of moral fear, the power of mindfulness, the power of concentration, the power of wisdom.

332. "Seven stations of consciousness. There are, friends, 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, friends, 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, friends, beings identical in body and different in perception, just as the radiant gods. This is the third station of consciousness.

"There are, friends, beings identical in body and identical in perception, just as the gods of streaming radiance. This is the fourth station of consciousness.

"There are, friends, beings who, with the complete transcendence of perceptions of material 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, friends, 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, friends, 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.

"Seven persons worthy of offerings - one liberated in both ways, one liberated by wisdom, a body-witness, one attained to right view, one liberated by faith, a follower of the Teaching, a faith-follower.

"Seven underlying tendencies - the underlying tendency to sensual lust, the underlying tendency to aversion, the underlying tendency to wrong view, the underlying tendency to sceptical doubt, the underlying tendency to conceit, the underlying tendency to lust for existence, the underlying tendency to ignorance.

"Seven mental fetters - the mental fetter of attachment, the mental fetter of aversion, the mental fetter of wrong view, the mental fetter of sceptical doubt, the mental fetter of conceit, the mental fetter of lust for existence, the mental fetter of ignorance.

"Seven settlements of legal cases - for the settling and appeasement of legal cases as they arise, the verdict in the presence should be given, the verdict of innocence should be given, the verdict of past insanity should be given, action should be taken according to acknowledgment, the decision of the majority, the decision for specific depravity, covering over with grass.

"These, friends, are the seven phenomena that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One; therein all should recite together, etc. for the good, welfare, and happiness of gods and humans.

The second recitation section is concluded.

The eights

333. "There are indeed, friends, eight phenomena that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One; therein all should recite together, etc. for the good, welfare, and happiness of gods and humans. What are the eight?

"Eight wrong courses - wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration.

"Eight right courses - right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

"Eight persons worthy of offerings - a stream-enterer, one practising for the realisation of the fruition of stream-entry; a once-returner, one practising for the realisation of the fruition of once-returning; a non-returner, one practising for the realisation of the fruition of non-returning; a Worthy One, one practising for the realisation of the fruition of arahantship.

334. "Eight cases of laziness. Here, friends, a monk has work to be done. He thinks thus: 'Work will have to be done by me, but while doing the work my body will become weary; come, let me lie down!' He lies down and does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This is the first case of laziness.

"Furthermore, friends, a monk has done work. He thinks thus: 'I have done work, and while doing the work my body became weary; come, let me lie down!' He lies down and does not arouse energy... etc. This is the second case of laziness.

"Furthermore, friends, a monk has a path to be walked. He thinks thus: 'A path will have to be walked by me, but while walking the path my body will become weary; come, let me lie down!' He lies down and does not arouse energy... This is the third case of laziness.

"Furthermore, friends, a monk has walked a path. He thinks thus: 'I have walked the path, and while walking the path my body became weary; come, let me lie down!' He lies down and does not arouse energy... This is the fourth case of laziness.

"Furthermore, friends, a monk, walking for almsfood in a village or a market town, does not obtain as much as he needs of coarse or superior food to fill himself. He thinks thus: 'I have walked for almsfood in a village or a market town and did not obtain as much as I needed of coarse or superior food to fill myself; my body is weary and unfit for work; come, let me lie down!' He lies down and does not arouse energy... This is the fifth case of laziness.

"Furthermore, friends, a monk, walking for almsfood in a village or a market town, obtains as much as he needs of coarse or superior food to fill himself. He thinks thus: 'I have walked for almsfood in a village or a market town and obtained as much as I needed of coarse or superior food to fill myself; my body is heavy and unfit for work, as if stuffed with beans, methinks; come, let me lie down!' He lies down and does not arouse energy... This is the sixth case of laziness.

"Furthermore, friends, a monk has arisen a slight illness. He thinks thus: 'This slight illness has arisen in me; there is reason to lie down; come, let me lie down!' He lies down and does not arouse energy... This is the seventh case of laziness.

"Furthermore, friends, a monk has recovered from illness, not long after recovering from sickness. He thinks thus: 'I have recovered from illness, not long after recovering from sickness; my body is weak and unfit for work; come, let me lie down!' He lies down and does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This is the eighth case of laziness.

335. "Eight cases for arousing energy. Here, friends, a monk has work to be done. He thinks thus: 'Work will have to be done by me, but while doing the work it is not easy to attend to the teaching of the Buddhas; come, let me arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised!' He arouses energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This is the first case for arousing energy.

"Furthermore, friends, a monk has done work. He thinks thus: 'I have done work, but while doing the work I was not able to attend to the teaching of the Buddhas; come, let me arouse energy etc. He arouses energy. This is the second case for arousing energy.

"Furthermore, friends, a monk has a path to be walked. He thinks thus: 'A path will have to be walked by me, but while walking the path it is not easy to attend to the teaching of the Buddhas. Come, let me arouse energy etc. He arouses energy. This is the third case for arousing energy.

"Furthermore, friends, a monk has walked a path. He thinks thus: 'I have walked the path, but while walking the path I was not able to attend to the teaching of the Buddhas; come, let me arouse energy etc. He arouses energy. This is the fourth case for arousing energy.

"Furthermore, friends, a monk, walking for almsfood in a village or a market town, does not obtain as much as he needs of coarse or superior food to fill himself. He thinks thus: 'I have walked for almsfood in a village or a market town and did not obtain as much as I needed of coarse or superior food to fill myself; my body is light and fit for work; come, let me arouse energy... etc. He arouses energy. This is the fifth case for arousing energy.

"Furthermore, friends, a monk, walking for almsfood in a village or a market town, obtains as much as he needs of coarse or superior food to fill himself. He thinks thus: 'I have walked for almsfood in a village or a market town and obtained as much as I needed of coarse or superior food to fill myself; my body is strong and fit for work; come, let me arouse energy etc. He arouses energy. This is the sixth case for arousing energy.

"Furthermore, friends, a monk has arisen a slight illness. He thinks thus: 'This slight illness has arisen in me; now there is this possibility that my illness might increase; come, let me arouse energy etc. He arouses energy. This is the seventh case for arousing energy.

"Furthermore, friends, a monk has recovered from illness, not long after recovering from sickness. He thinks thus: 'I have recovered from illness, not long after recovering from sickness; now there is this possibility that my illness might return; come, let me arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised!' He arouses energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This is the eighth case for arousing energy.

336. "Eight bases of giving. One gives a gift having approached, one gives a gift out of fear, one gives a gift thinking 'he gave to me', one gives a gift thinking 'he will give to me', one gives a gift thinking 'giving is good', one gives a gift thinking 'I cook, these do not cook, it is not proper for me who cooks not to give a gift to those who do not cook', one gives a gift thinking 'by my giving this gift, a good reputation will arise'. One gives a gift for the purpose of adorning the mind and as a requisite for the mind.

337. "Eight rebirths through giving. Here, friends, a certain one gives a gift to an ascetic or a brahmin - food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. He expects a return for what he gives. He sees a wealthy warrior, or a wealthy brahmin, or a wealthy householder, endowed and furnished with the five types of sensual pleasure, indulging himself. He thinks thus: 'Oh, may I, upon the body's collapse at death, be reborn in the company of wealthy warriors, or wealthy brahmins, or wealthy householders!' He fixes that mind, determines that mind, develops that mind; that mind of his, liberated in what is inferior, not developed further, leads to rebirth there. And this I say for one who is moral, not for one who is immoral. The mental aspiration of one who is moral succeeds, friends, because of its purity.

"Furthermore, friends, here a certain one gives a gift to an ascetic or a brahmin - food, drink... etc. sleeping place, public rest-house, and material for lighting. He expects a return for what he gives. He has heard: 'The gods ruled by the four great kings are long-lived, beautiful, and abounding in happiness.' He thinks thus: 'Oh, may I, upon the body's collapse at death, be reborn in the company of the gods ruled by the four great kings!' He fixes that mind, determines that mind, develops that mind; that mind of his, liberated in what is inferior, not developed further, leads to rebirth there. And this I say for one who is moral, not for one who is immoral. The mental aspiration of one who is moral succeeds, friends, because of its purity.

"Furthermore, friends, here a certain one gives a gift to an ascetic or a brahmin - food, drink... etc. sleeping place, public rest-house, and material for lighting. He expects a return for what he gives. He has heard: 'The Thirty-three gods... etc. the Yāma gods... etc. the Tusita gods... etc. the Nimmānaratī gods... etc. the Paranimmitavasavattī gods are long-lived, beautiful, and abounding in happiness.' He thinks thus: 'Oh, may I, upon the body's collapse at death, be reborn in the company of the Paranimmitavasavattī gods!' He fixes that mind, determines that mind, develops that mind; that mind of his, liberated in what is inferior, not developed further, leads to rebirth there. And this I say for one who is moral, not for one who is immoral. The mental aspiration of one who is moral succeeds, friends, because of its purity.

"Furthermore, friends, here a certain one gives a gift to an ascetic or a brahmin - food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. He expects a return for what he gives. He has heard: 'The gods of Brahmā's company are long-lived, beautiful, and abounding in happiness.' He thinks thus: 'Oh, may I, upon the body's collapse at death, be reborn in the company of the gods of Brahmā's company!' He fixes that mind, determines that mind, develops that mind; that mind of his, liberated in what is inferior, not developed further, leads to rebirth there. And this I say for one who is moral, not for one who is immoral; for one without lust, not for one with lust. The mental aspiration of one who is moral succeeds, friends, because of being without lust.

"Eight assemblies - 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.

"Eight worldly adversities - material gain and loss, fame and disgrace, blame and praise, happiness and suffering.

338. The Eight Bases of Overcoming. 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' - one has this perception. This is the second basis of overcoming.

"Not perceiving material forms internally, one sees forms externally, limited, beautiful or ugly. Having overcome them, 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.

339. "The Eight Deliverances. 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 material 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, friends, are the eight phenomena that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One; therein all should recite together, etc. for the good, welfare, and happiness of gods and humans.

The nines

340. "There are indeed, friends, nine phenomena that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One; therein all should recite together, etc. for the good, welfare, and happiness of gods and humans. Which nine?

"Nine grounds of resentment. 'He has done harm to me' - one binds resentment; 'he is doing harm to me' - one binds resentment; 'he will do harm to me' - one binds resentment; 'he has done harm to one who is dear and agreeable to me' - one binds resentment, etc. he is doing harm - one binds resentment, etc. he will do harm - one binds resentment; 'he has done good to one who is disagreeable and unpleasant to me' - one binds resentment, etc. he is doing good - one binds resentment, etc. he will do good - one binds resentment.

"Nine removals of resentment. 'He has done harm to me, how could it be obtained here?' - one removes resentment; 'He is doing harm to me, how could it be obtained here?' - one removes resentment; 'He will do harm to me, how could it be obtained here?' - one removes resentment; 'He has done harm to one who is dear and agreeable to me, etc. he is doing harm, etc. he will do harm, how could it be obtained here?' - one removes resentment; 'He has done good to one who is disagreeable and unpleasant to me, etc. he is doing good, etc. he will do good, how could it be obtained here?' - one removes resentment.

341. "Nine abodes of beings. There are, friends, 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 abode of beings.

"There are, friends, beings different in body and identical in perception, just as the gods of Brahmā's retinue who are first reborn. This is the second abode of beings.

"There are, friends, beings identical in body and different in perception, just as the radiant gods. This is the third abode of beings.

"There are, friends, beings identical in body and identical in perception, just as the gods of streaming radiance. This is the fourth abode of beings.

"There are, friends, beings without perception and without experience, just as the non-percipient beings. This is the fifth abode of beings.

"There are, friends, beings who, having completely transcended the plane of nothingness, have reached the plane of neither-perception-nor-non-perception. This is the ninth abode of beings.

342. "Nine inopportune moments, wrong times for abiding by the holy life. Here, friends, a Tathāgata has arisen in the world, a Worthy One, a Fully Enlightened One, and the Teaching is taught - calming, leading to final nibbāna, leading to the highest enlightenment, proclaimed by the Fortunate One. And this person has been reborn in hell. This is the first inopportune moment, wrong time for abiding by the holy life.

"Furthermore, friends, a Tathāgata has arisen in the world, a Worthy One, a Fully Enlightened One, and the Teaching is taught - calming, leading to final nibbāna, leading to the highest enlightenment, proclaimed by the Fortunate One. And this person has been reborn in the animal realm. This is the second inopportune moment, wrong time for abiding by the holy life.

"Furthermore, etc. he has been reborn in the sphere of ghosts. This is the third inopportune moment, wrong time for abiding by the holy life.

"Furthermore, etc. he has been reborn in the class of titans. This is the fourth inopportune moment, wrong time for abiding by the holy life.

"Furthermore, etc. he has been reborn in a certain long-lived order of gods. This is the fifth inopportune moment, wrong time for abiding by the holy life.

"Furthermore, etc. he has been reborn in the border districts among barbarians who do not understand, where there is no access for monks, nuns, male lay followers, and female lay followers. This is the sixth inopportune moment, wrong time for abiding by the holy life.

"Furthermore, etc. he has been reborn in the middle countries. And he holds wrong views, has perverted vision - 'There is not what is given, there is not what is sacrificed, there is not what is offered, there is no result and consequence of good and bad actions, there is not this world, there is not the other world, there is not mother, there is not father, there are no spontaneously reborn beings, there are not in the world ascetics and brahmins who have gone the right way, who have rightly practised, who proclaim this world and the other world, having realised them by direct knowledge themselves.' This is the seventh inopportune moment, wrong time for abiding by the holy life.

"Furthermore, etc. he has been reborn in the middle countries. And he is unwise, dull, an idiot, not competent to understand the meaning of what is well spoken and badly spoken. This is the eighth inopportune moment, wrong time for abiding by the holy life.

"Furthermore, friends, a Tathāgata has not arisen in the world, a Worthy One, a Fully Enlightened One, and the Teaching is not taught - calming, leading to final nibbāna, leading to the highest enlightenment, proclaimed by the Fortunate One. And this person has been reborn in the middle countries, and he is wise, not dull, not an idiot, competent to understand the meaning of what is well spoken and badly spoken. This is the ninth inopportune moment, wrong time for abiding by the holy life.

343. "Nine progressive abidings. Here, friends, 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, etc. he enters and dwells in the second meditative absorption. With the fading away of rapture... etc. he enters and dwells in the third meditative absorption. With the abandoning of pleasure... etc. he enters and dwells in the fourth meditative absorption. With the complete transcendence of perceptions of material form, etc. he enters and dwells in the plane of infinite space. With the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite,' he enters and dwells in the plane of infinite consciousness. With the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' he enters and dwells in the plane of nothingness. With the complete transcendence of the plane of nothingness, he enters and dwells in the plane of neither-perception-nor-non-perception. With the complete transcendence of the plane of neither-perception-nor-non-perception, he enters and dwells in the cessation of perception and feeling.

344. "Nine gradual cessations. For one who has attained the first meditative absorption, perception of sensuality has ceased. For one who has attained the second meditative absorption, applied and sustained thought have ceased. For one who has attained the third meditative absorption, rapture has ceased. For one who has attained the fourth meditative absorption, in-breath and out-breath have ceased. For one who has attained the plane of infinite space, perception of material form has ceased. For one who has attained the plane of infinite consciousness, perception of the plane of infinite space has ceased. For one who has attained the plane of nothingness, perception of the plane of infinite consciousness has ceased. For one who has attained the plane of neither-perception-nor-non-perception, perception of the plane of nothingness has ceased. For one who has attained the cessation of perception and feeling, perception and feeling have ceased.

"These, friends, are the nine phenomena that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One. Therein all should recite together, etc. for the good, welfare, and happiness of gods and humans.

The tens

345. "There are indeed, friends, ten phenomena that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One. Therein all should recite together, etc. for the good, welfare, and happiness of gods and humans. What are the ten?

"Ten phenomena that make for protection. Here, friends, a monk is virtuous. He dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them. That, friends, a monk is virtuous, dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them. This too is a phenomenon that makes for protection.

"Furthermore, friends, a monk is very learned, remembering what has been learnt, having great accumulation of learning. Whatever teachings that are good in the beginning, good in the middle, good in the end, with meaning and with phrasing, that reveal the holy life that is complete in its entirety and pure, such teachings are very learned by him, retained, practised in speech, contemplated in mind, thoroughly penetrated by view. That, friends, a monk is very learned, etc. thoroughly penetrated by view. This too is a phenomenon that makes for protection.

"Furthermore, friends, a monk has good friends, good companions, good associates. That, friends, a monk has good friends, good companions, good associates. This too is a phenomenon that makes for protection.

"Furthermore, friends, a monk is easy to admonish, endowed with qualities that make for being easy to admonish, patient, receiving instruction respectfully. That, friends, a monk is easy to admonish, etc. receiving instruction respectfully. This too is a phenomenon that makes for protection.

"Furthermore, friends, a monk, regarding whatever high and low duties there are to be done for his fellows in the holy life, therein he is skilled, not lazy, endowed with investigation into the means for that, able to do and able to arrange. That, friends, a monk, regarding whatever those duties for his fellows in the holy life, etc. able to arrange. This too is a phenomenon that makes for protection.

"Furthermore, friends, a monk is a lover of the Teaching, of amiable conversation, having great gladness in the higher teaching and higher discipline. That, friends, a monk is a lover of the Teaching, etc. having great gladness. This too is a phenomenon that makes for protection.

"Furthermore, friends, a monk is content with any requisites of robes, almsfood, lodging and medicine for the sick. That, friends, a monk is content, etc. with requisites. This too is a phenomenon that makes for protection.

"Furthermore, friends, a monk dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. That, friends, a monk dwells putting forth strenuous energy, etc. not shirking the responsibility regarding wholesome mental states. This too is a phenomenon that makes for protection.

"Furthermore, friends, a monk is mindful, endowed with the highest mindfulness and discretion, remembering and recollecting what was done long ago and what was said long ago. That, friends, a monk is mindful, etc. remembering and recollecting. This too is a phenomenon that makes for protection.

"Furthermore, friends, a monk is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading to the complete destruction of suffering. That, friends, a monk is wise... etc. leading to the complete destruction of suffering. This too is a phenomenon that makes for protection.

346. Ten kasiṇa bases. One perceives the earth kasiṇa, above, below, across, non-dual, limitless. One perceives the water kasiṇa. Etc. One perceives the fire kasiṇa. One perceives the air kasiṇa. One perceives the blue kasiṇa. One perceives the yellow kasiṇa. One perceives the red kasiṇa. One perceives the white kasiṇa. One perceives the space kasiṇa. One perceives the consciousness kasiṇa, above, below, across, non-dual, limitless.

347. "Ten unwholesome courses of action - killing living beings, taking what is not given, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, covetousness, anger, wrong view.

"Ten wholesome courses of action - abstention from killing living beings, abstention from taking what is not given, abstention from sexual misconduct, abstention from lying, abstention from divisive speech, abstention from harsh speech, abstention from idle chatter, non-covetousness, non-anger, right view.

348. "Ten noble abodes. Here, friends, a monk has abandoned five factors, is endowed with six factors, has one safeguard, has four supports, has rejected individual truths, has completely relinquished all seeking, has undisturbed thought, has calmed bodily activity, has a well-liberated mind, and has well-liberated wisdom.

"And how, friends, is a monk one who has abandoned five factors? Here, friends, for a monk sensual desire has been abandoned, anger has been abandoned, sloth and torpor have been abandoned, restlessness and remorse have been abandoned, sceptical doubt has been abandoned. Thus, friends, a monk has abandoned five factors.

"And how, friends, is a monk endowed with six factors? Here, friends, a monk, having seen a form with the eye, is neither glad nor unhappy, he dwells equanimous, mindful and fully aware. Having heard a sound with the ear. Etc. Having cognised a mental object with the mind, he is neither glad nor unhappy, he dwells equanimous, mindful and fully aware. Thus, friends, a monk is endowed with six factors.

"And how, friends, is a monk one with one safeguard? Here, friends, a monk is endowed with a mind protected by mindfulness. Thus, friends, a monk has one safeguard.

"And how, friends, is a monk one with four supports? Here, friends, a monk, after reflection, uses one thing; after reflection, endures one thing; after reflection, avoids one thing; after reflection, dispels one thing. Thus, friends, a monk has four supports.

"And how, friends, is a monk one who has rejected individual truths? Here, friends, for a monk, whatever individual truths there are of the many ascetics and brahmins, all those have been rejected, thoroughly rejected, given up, vomited out, released, abandoned, and relinquished. Thus, friends, a monk has rejected individual truths.

"And how, friends, is a monk one who has completely relinquished all seeking? Here, friends, for a monk sensual seeking has been abandoned, seeking existence has been abandoned, seeking the holy life has been calmed. Thus, friends, a monk has completely relinquished all seeking.

"And how, friends, is a monk one with undisturbed thought? Here, friends, for a monk thought of sensuality has been abandoned, thought of anger has been abandoned, thought of violence has been abandoned. Thus, friends, a monk has undisturbed thought.

"And how, friends, is a monk one with calmed bodily activity? Here, friends, a monk, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. Thus, friends, a monk has calmed bodily activity.

"And how, friends, is a monk one with a well-liberated mind? Here, friends, for a monk the mind is liberated from lust, the mind is liberated from hate, the mind is liberated from delusion. Thus, friends, a monk has a well-liberated mind.

"And how, friends, is a monk one with well-liberated wisdom? Here, friends, a monk understands: 'Lust in me has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future.' He understands: 'Hate in me has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future.' He understands: 'Delusion in me has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future.' Thus, friends, a monk has well-liberated wisdom.

"Ten states of one beyond training - right view of one beyond training, right thought of one beyond training, right speech of one beyond training, right action of one beyond training, right livelihood of one beyond training, right effort of one beyond training, right mindfulness of one beyond training, right concentration of one beyond training, right knowledge of one beyond training, right liberation of one beyond training.

"These, friends, are the ten phenomena that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One. Therein all should recite together, not dispute, 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."

349. Then the Blessed One, having risen, addressed the Venerable Sāriputta - "Good, good, Sāriputta, good indeed have you, Sāriputta, spoken the exposition on recitation to the monks." This the Venerable Sāriputta said, the Teacher was approving. Those monks, delighted, rejoiced in what the Venerable Sāriputta had said.

The Discourse on the Recitation is concluded as tenth.

11. The Discourse on Increasing by Tens

350. Thus have I heard - On one occasion the Blessed One was dwelling at Campā on the bank of the Gaggarā pond together with a large Community of monks, about five hundred monks. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks assented to the Venerable Sāriputta. The Venerable Sāriputta said this -

"I shall proclaim the Dasuttara, the teaching for the attainment of Nibbāna;

For the making an end of suffering, for the release from all mental knots."

One phenomenon

351. "Friends, one mental state is of great service, one mental state is to be developed, one mental state is to be fully understood, one mental state is to be abandoned, one mental state is conducive to decline, one mental state is conducive to distinction, one mental state is difficult to understand, one mental state is to be produced, one mental state is to be directly known, one mental state is to be realized.

"What is the one mental state of great service? Diligence in wholesome mental states. This is the one mental state of great service.

"What is the one mental state to be developed? Mindfulness of the body accompanied by pleasure. This is the one mental state to be developed.

"What is the one mental state to be fully understood? Contact with mental corruptions, subject to clinging. This is the one mental state to be fully understood.

"What is the one mental state to be abandoned? The conceit 'I am'. This is the one mental state to be abandoned.

"What is the one mental state conducive to decline? Unwise attention. This is the one mental state conducive to decline.

"What is the one mental state conducive to distinction? Wise attention. This is the one mental state conducive to distinction.

"What is the one mental state difficult to understand? Immediate mental concentration without interval. This is the one mental state difficult to understand.

"What is the one mental state to be produced? Unshakeable knowledge. This is the one mental state to be produced.

"What is the one mental state to be directly known? All beings are sustained by nutriment. This is the one mental state to be directly known.

"What is the one mental state to be realized? Unshakeable liberation of mind. This is the one mental state to be realized.

"Thus these ten mental states are factual, true, actual, unerring, not otherwise, rightly fully awakened to by the Tathāgata.

Two phenomena

352. "Two phenomena are of great service, two phenomena are to be developed, two phenomena are to be fully understood, two phenomena are to be abandoned, two phenomena are conducive to relinquishment, two phenomena are leading to distinction, two phenomena are difficult to understand, two phenomena are to be produced, two phenomena are to be directly known, two phenomena are to be realized.

"What are the two phenomena of great service? Mindfulness and full awareness. These are the two phenomena of great service.

"What are the two phenomena to be developed? Serenity and insight. These are the two phenomena to be developed.

"What are the two phenomena to be fully understood? Mentality and materiality. These are the two phenomena to be fully understood.

"What are the two phenomena to be abandoned? Ignorance and craving for existence. These are the two phenomena to be abandoned.

"What are the two phenomena conducive to relinquishment? Being difficult to admonish and evil friendship. These are the two phenomena conducive to relinquishment.

"What are the two phenomena leading to distinction? Being easy to admonish and good friendship. These are the two phenomena leading to distinction.

"What are the two phenomena difficult to understand? Whatever is the cause and whatever is the condition for the defilement of beings, and whatever is the cause and whatever is the condition for the purification of beings. These are the two phenomena difficult to understand.

"What are the two phenomena to be produced? Two knowledges - knowledge of elimination, knowledge of non-arising. These are the two phenomena to be produced.

"What are the two phenomena to be directly known? Two elements - the conditioned element and the unconditioned element. These are the two phenomena to be directly known.

"What are the two phenomena to be realized? True knowledge and liberation. These are the two phenomena to be realized.

"Thus these twenty phenomena are factual, true, actual, unerring, not otherwise, rightly fully awakened to by the Tathāgata.

Three phenomena

353. "Three phenomena are of great service, three phenomena are to be developed, etc. three phenomena are to be realized.

"What are the three phenomena of great service? Associating with good persons, hearing the Good Teaching, practice in accordance with the Teaching. These are the three phenomena of great service.

"What are the three phenomena to be developed? Three concentrations - concentration with applied and sustained thought, concentration without applied but with sustained thought only, concentration without applied and sustained thought. These are the three phenomena to be developed.

"What are the three phenomena to be fully understood? Three feelings - pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling. These are the three phenomena to be fully understood.

"What are the three phenomena to be abandoned? Three cravings - sensual craving, craving for existence, craving for non-existence. These are the three phenomena to be abandoned.

"What are the three phenomena conducive to relinquishment? Three unwholesome roots - greed is an unwholesome root, hate is an unwholesome root, delusion is an unwholesome root. These are the three phenomena conducive to relinquishment.

"What are the three phenomena leading to distinction? Three wholesome roots - non-greed is a wholesome root, non-hate is a wholesome root, non-delusion is a wholesome root. These are the three phenomena leading to distinction.

"What are the three phenomena difficult to understand? Three elements leading to escape - the escape from sensual pleasures is this, namely renunciation; the escape from material form is this, namely the immaterial; but whatever has come to be, is conditioned, dependently arisen, cessation is its escape. These are the three phenomena difficult to understand.

"What are the three phenomena to be produced? Three knowledges - knowledge regarding the past, knowledge regarding the future, knowledge regarding the present. These are the three phenomena to be produced.

"What are the three phenomena to be directly known? Three elements - sensual element, fine-material sphere element, immaterial sphere element. These are the three phenomena to be directly known.

"What are the three phenomena to be realized? Three kinds of true knowledge - the knowledge of recollecting past lives is true knowledge, the knowledge of the passing away and rebirth of beings is true knowledge, the knowledge of the elimination of mental corruptions is true knowledge. These are the three phenomena to be realized.

"Thus these thirty mental states are factual, true, actual, unerring, not otherwise, rightly fully awakened to by the Tathāgata.

Four phenomena

354. "Four phenomena are of great service, four phenomena are to be developed... etc. four phenomena are to be realized.

"What are the four phenomena of great service? Four wheels - residence in a suitable place, reliance on good persons, rightly directing oneself, and having made merit in the past. These are the four phenomena of great service.

"What are the four phenomena to be developed? Four establishments of mindfulness - here, friends, 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... he dwells observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. These are the four phenomena to be developed.

"What are the four phenomena to be fully understood? Four nutriments - edible food, gross or subtle, contact is the second, mental volition is the third, consciousness is the fourth. These are the four phenomena to be fully understood.

"What are the four phenomena to be abandoned? Four mental floods - the mental flood of sensuality, the mental flood of existence, the mental flood of views, the mental flood of ignorance. These are the four phenomena to be abandoned.

"What are the four phenomena conducive to relinquishment? Four mental bonds - the mental bond of sensuality, the mental bond of existence, the mental bond of views, the mental bond of ignorance. These are the four phenomena conducive to relinquishment.

"What are the four phenomena leading to distinction? Four releases from mental bonds - release from the mental bond of sensuality, release from the mental bond of existence, release from the mental bond of views, release from the mental bond of ignorance. These are the four phenomena leading to distinction.

"What are the four phenomena difficult to understand? Four kinds of concentration - concentration conducive to relinquishment, concentration conducive to stability, concentration conducive to distinction, concentration conducive to penetration. These are the four phenomena difficult to understand.

"What are the four phenomena to be produced? Four knowledges - knowledge of phenomena, inferential knowledge, knowledge of others' minds, conventional knowledge. These are the four phenomena to be produced.

"What are the four phenomena to be directly known? Four noble truths - the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the practice leading to the cessation of suffering. These are the four phenomena to be directly known.

"What are the four phenomena to be realized? Four fruits of asceticism - the fruition of stream-entry, the fruition of once-returning, the fruition of non-returning, the fruition of arahantship. These are the four phenomena to be realized.

"Thus these forty phenomena are factual, true, actual, unerring, not otherwise, rightly fully awakened to by the Tathāgata.

Five phenomena

355. "Five phenomena are of great service... etc. five phenomena are to be realized.

"What are the five phenomena of great service? Five factors for striving - Here, friends, a monk has faith, he believes in the enlightenment of the Tathāgata - '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 free from illness, free from disease, endowed with digestion that is even, neither too cold nor too hot, middling, capable of striving. He is not fraudulent and not deceitful, one who reveals himself as he really is to the Teacher, to the wise, or to his fellows in the holy life. He dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. He is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering. These are the five phenomena of great service.

"What are the five phenomena to be developed? Right concentration with five factors - pervading with rapture, pervading with happiness, pervading with mind, pervading with light, the sign of reviewing. These are the five phenomena to be developed.

"What are the five phenomena to be fully understood? Five aggregates of clinging - 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 the five phenomena to be fully understood.

"What are the five phenomena to be abandoned? Five mental hindrances - the mental hindrance of sensual desire, the mental hindrance of anger, the mental hindrance of sloth and torpor, the mental hindrance of restlessness and remorse, the mental hindrance of sceptical doubt. These are the five phenomena to be abandoned.

"What are the five phenomena conducive to relinquishment? Five mental rigidities - Here, friends, a monk is uncertain about the Teacher, doubts sceptically, does not resolve upon it, is not confident. Friends, a monk who is uncertain about the Teacher, doubts sceptically, does not resolve upon it, is not confident, his mind does not incline to ardour, to pursuit, to perseverance, to striving. One whose mind does not incline to ardour, to pursuit, to perseverance, to striving. This is the first mental rigidity. Furthermore, friends, a monk is uncertain about the Teaching, doubts sceptically... etc. is uncertain about the Community, doubts sceptically... etc. is uncertain about the training, doubts sceptically... etc. is angry towards his fellows in the holy life, displeased, with a struck mind, with barrenness arisen. Friends, a monk who is angry towards his fellows in the holy life, displeased, with a struck mind, with barrenness arisen, his mind does not incline to ardour, to pursuit, to perseverance, to striving. One whose mind does not incline to ardour, to pursuit, to perseverance, to striving. This is the fifth mental rigidity. These are the five phenomena conducive to relinquishment.

"What are the five phenomena leading to distinction? Five faculties - the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty. These are the five phenomena leading to distinction.

"What are the five phenomena difficult to understand? The five elements leading to escape - Here, friends, when a monk attends to sensual pleasures, his mind does not spring forward towards sensual pleasures, does not become clear, does not become settled, does not become liberated. But when he attends to renunciation, his mind springs forward towards renunciation, becomes clear, becomes settled, becomes liberated. That mind of his is well gone, well developed, well emerged, well liberated, unbound from sensual pleasures. And whatever mental corruptions, vexations, and fevers arise conditioned by sensual pleasures, he is freed from them. He does not feel that feeling. This is declared to be the escape from sensual pleasures.

"Furthermore, friends, when a monk attends to anger, his mind does not spring forward towards anger, does not become clear, does not become settled, does not become liberated. But when he attends to non-anger, his mind springs forward towards non-anger, becomes clear, becomes settled, becomes liberated. That mind of his is well gone, well developed, well emerged, well liberated, unbound from anger. And whatever mental corruptions, vexations, and fevers arise conditioned by anger, he is freed from them. He does not feel that feeling. This is declared to be the escape from anger.

"Furthermore, friends, when a monk attends to harming, his mind does not spring forward towards harming, does not become clear, does not become settled, does not become liberated. But when he attends to non-harming, his mind springs forward towards non-harming, becomes clear, becomes settled, becomes liberated. That mind of his is well gone, well developed, well emerged, well liberated, unbound from harming. And whatever mental corruptions, vexations, and fevers arise conditioned by harming, he is freed from them. He does not feel that feeling. This is declared to be the escape from harming.

"Furthermore, friends, when a monk attends to material form, his mind does not spring forward towards material forms, does not become clear, does not become settled, does not become liberated. But when he attends to the immaterial, his mind springs forward towards the immaterial, becomes clear, becomes settled, becomes liberated. That mind of his is well gone, well developed, well emerged, well liberated, unbound from material forms. And whatever mental corruptions, vexations, and fevers arise conditioned by material form, he is freed from them. He does not feel that feeling. This is declared to be the escape from material forms.

"Furthermore, friends, when a monk attends to identity, his mind does not spring forward towards identity, does not become clear, does not become settled, does not become liberated. But when he attends to the cessation of identity, his mind springs forward towards the cessation of identity, becomes clear, becomes settled, becomes liberated. That mind of his is well gone, well developed, well emerged, well liberated, unbound from identity. And whatever mental corruptions, vexations, and fevers arise conditioned by identity, he is freed from them. He does not feel that feeling. This is declared to be the escape from identity. These are the five phenomena difficult to understand.

"What are the five phenomena to be produced? Right concentration with five kinds of knowledge - 'This concentration is pleasant in the present and has pleasant results in the future' - thus knowledge arises individually. 'This concentration is noble and spiritual' - thus knowledge arises individually. 'This concentration is not practised by inferior persons' - thus knowledge arises individually. 'This concentration is peaceful, sublime, obtained through tranquillity, attained to unification, not reached by forceful suppression and restraint' - thus knowledge arises individually. 'I enter this concentration mindfully and emerge from it mindfully' - thus knowledge arises individually. These are the five phenomena to be produced.

"What are the five phenomena to be directly known? Five planes of liberation - Here, friends, the Teacher teaches the Teaching to a monk, or a certain fellow monk who takes the place of a teacher. In whatever way, friends, the Teacher teaches the Teaching to a monk, or a certain fellow monk who takes the place of a teacher, in that way he becomes one who experiences the meaning and one who experiences the Teaching in that teaching. For one who experiences the meaning and experiences the Teaching, gladness arises; in one who is gladdened, rapture arises; when the mind is filled with rapture, the body becomes calm; one whose body is calm feels happiness; the mind of one who is happy becomes concentrated. This is the first plane of liberation.

"Furthermore, friends, the Teacher does not indeed teach the Teaching to a monk, nor does a certain fellow monk who takes the place of a teacher, nor does he teach the Teaching in detail to others as he has heard it, as he has learned it, nor does he recite the Teaching in detail as he has heard it, as he has learned it. But he reflects upon, examines, and mentally contemplates the Teaching as he has heard it, as he has learned it. In whatever way, friends, a monk reflects upon, examines, and mentally contemplates the Teaching as he has heard it, as he has learned it, in that way he becomes one who experiences the meaning and one who experiences the Teaching in that teaching. For one who experiences the meaning and experiences the Teaching, gladness arises; in one who is gladdened, rapture arises; when the mind is filled with rapture, the body becomes calm; one whose body is calm feels happiness; the mind of one who is happy becomes concentrated. This is the fourth plane of liberation.

"Furthermore, friends, the Teacher does not indeed teach the Teaching to a monk, nor does a certain fellow monk who takes the place of a teacher, nor does he teach the Teaching in detail to others as he has heard it, as he has learned it, nor does he recite the Teaching in detail as he has heard it, as he has learned it, nor does he reflect upon, examine, and mentally contemplate the Teaching as he has heard it, as he has learned it; but a certain sign of concentration has been rightly grasped by him, well attended to, well considered, thoroughly understood with wisdom. In whatever way, friends, a certain sign of concentration has been rightly grasped by a monk, well attended to, well considered, thoroughly understood with wisdom, in that way he becomes one who experiences the meaning and one who experiences the Teaching in that teaching. For one who experiences the meaning and experiences the Teaching, gladness arises; in one who is gladdened, rapture arises; when the mind is filled with rapture, the body becomes calm; one whose body is calm feels happiness; the mind of one who is happy becomes concentrated. This is the fifth plane of liberation. These are the five phenomena to be directly known.

"What are the five phenomena to be realized? Five aggregates of the Teaching - the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, the aggregate of knowledge and vision of liberation. These are the five phenomena to be realized.

"Thus these fifty phenomena are factual, true, actual, unerring, not otherwise, rightly fully awakened to by the Tathāgata.

Six phenomena

356. "Six phenomena are of great service... etc. six phenomena are to be realized.

"What are the six phenomena of great service? Six principles of cordiality. Here, friends, a monk has bodily action of friendliness present towards his fellows in the holy life both openly and in private. This too is a principle of cordiality, endearing, creating respect, leading to inclusion, to non-contention, to concord, to unity.

"Furthermore, friends, a monk has verbal action of friendliness... etc. leads to unity.

"Furthermore, friends, a monk has mental action of friendliness... etc. leads to unity.

"Furthermore, friends, a monk dwells having attained similarity of view with his 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. This too is a principle of cordiality, endearing, creating respect, leading to inclusion, to non-contention, to concord, to unity. These are the six phenomena of great service.

"What are the six phenomena to be developed? Six bases of recollection - recollection of the Buddha, recollection of the Teaching, recollection of the Community, recollection of morality, recollection of generosity, recollection of the deities. These are the six phenomena to be developed.

"What are the six phenomena to be fully understood? Six internal sense bases - the eye sense base, the ear sense base, the nose sense base, the tongue sense base, the body sense base, the mind sense base. These are the six phenomena to be fully understood.

"What are the six phenomena to be abandoned? Six classes of craving - craving for visible form, craving for sound, craving for odour, craving for flavour, craving for tangible object, craving for mental objects. These are the six phenomena to be abandoned.

"What are the six phenomena conducive to relinquishment? Six kinds of disrespect - Here, friends, a monk dwells disrespectful towards the Teacher, not deferential. Towards the Teaching... etc. Towards the Community... Towards the training... Towards diligence... dwells disrespectful towards hospitality, not deferential. These are the six phenomena conducive to relinquishment.

"What are the six phenomena leading to distinction? Six kinds of respect - Here, friends, a monk dwells respectful towards the Teacher, deferential; towards the Teaching... etc. Towards the Community... Towards the training... Towards diligence... dwells respectful towards hospitality, deferential. These are the six phenomena leading to distinction.

"What are the six phenomena difficult to understand? Six elements leading to escape - Here, friends, a monk might say thus: 'Indeed, the liberation of mind through friendliness has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken by me, and yet anger remains obsessing my mind.' He should be told 'Do not say so,' he should be told 'Let not the venerable one speak thus, do not misrepresent the Blessed One. For it is not good to slander the Blessed One, for the Blessed One would not say thus. This is impossible, friends, there is no chance, that when the liberation of mind through friendliness has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken, and yet anger would remain obsessing his mind - this is impossible. For this, friends, is the escape from anger, namely the liberation of mind through friendliness.'

"Here, friends, a monk might say thus: 'Indeed, the liberation of mind through altruistic joy has been developed, etc. and yet discontent remains obsessing my mind.' He should be told 'Do not say so,' he should be told 'Let not the venerable one speak thus, etc. For this, friends, is the escape from discontent, namely the liberation of mind through altruistic joy.'

"Here, friends, a monk might say thus: 'Indeed, the liberation of mind through equanimity has been developed, etc. and yet lust remains obsessing my mind.' He should be told 'Do not say so,' he should be told 'Let not the venerable one speak thus, etc. For this, friends, is the escape from lust, namely the liberation of mind through equanimity.'

"Here, friends, a monk might say thus: 'Indeed, the signless liberation of mind has been developed, etc. and yet my consciousness follows after signs.' He should be told 'Do not say so,' he should be told 'Let not the venerable one speak thus, etc. For this, friends, is the escape from all signs, namely the signless liberation of mind.'

"What are the six phenomena to be produced? Six constant abidings. Here, friends, a monk, having seen a form with the eye, is neither glad nor unhappy, he dwells equanimous, mindful and fully aware. Having heard a sound with the ear. Etc. Having smelled an odour with the nose. Having tasted a flavour with the tongue. Having touched a tangible object with the body. Having cognised a mental object with the mind, he is neither glad nor unhappy, he dwells equanimous, mindful and fully aware. These are the six phenomena to be produced.

"What are the six phenomena to be directly known? Six unsurpassed things - the unsurpassed in seeing, the unsurpassed in hearing, the unsurpassed in material gain, the unsurpassed in training, the unsurpassed in service, the unsurpassed in recollection. These are the six phenomena to be directly known.

"What are the six phenomena to be realized? Six direct knowledges - Here, friends, a monk experiences the various kinds of supernormal power. Having been one, he becomes many; having been many, he becomes one. He appears and vanishes. He goes unhindered through walls, through ramparts, through mountains, just as through space. He dives in and out of the earth just as in water. He goes on water without breaking it just as on earth. He travels cross-legged through space just as a winged bird. He fondles and strokes with his hand even the moon and sun, so mighty and powerful. He exercises mastery with his body even as far as the Brahma world.

With the divine ear element, purified and surpassing the human, he hears both sounds, divine and human, whether far or near.

He understands the minds of other beings, of other persons, having encompassed them with his own mind - he understands a mind with lust as 'a mind with lust'... etc... he understands an unliberated mind as 'an unliberated mind'.

He recollects manifold past lives, as follows - one birth... etc... thus with aspects and terms he recollects manifold past lives.

With the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions... etc...

With the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, he dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. These are the six phenomena to be realized.

"Thus these sixty phenomena are factual, true, actual, unerring, not otherwise, rightly fully awakened to by the Tathāgata.

Seven phenomena

357. "Seven phenomena are of great service... etc. seven phenomena are to be realized.

"What are the seven phenomena of great service? Seven noble treasures – the treasure of faith, the treasure of morality, the treasure of shame, the treasure of moral fear, the treasure of learning, the treasure of generosity, the treasure of wisdom. These are the seven phenomena of great service.

"What are the seven phenomena to be developed? Seven enlightenment factors – the enlightenment factor of mindfulness, the enlightenment factor of investigation of phenomena, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquillity, the enlightenment factor of concentration, the enlightenment factor of equanimity. These are the seven phenomena to be developed.

"What are the seven phenomena to be fully understood? Seven stations of consciousness – There are, friends, 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, friends, 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, friends, beings identical in body and different in perception, just as the radiant gods. This is the third station of consciousness.

"There are, friends, beings identical in body and identical in perception, just as the gods of streaming radiance. This is the fourth station of consciousness.

"There are, friends, beings who, with the complete transcendence of perceptions of material form, etc. aware that 'space is infinite,' have reached the plane of infinite space. This is the fifth station of consciousness.

"What are the seven phenomena to be abandoned? Seven underlying tendencies – the underlying tendency to sensual lust, the underlying tendency to aversion, the underlying tendency to wrong view, the underlying tendency to sceptical doubt, the underlying tendency to conceit, the underlying tendency to lust for existence, the underlying tendency to ignorance. These are the seven phenomena to be abandoned.

"What are the seven phenomena conducive to relinquishment? Seven bad qualities – here, friends, a monk is faithless, is shameless, has no moral fear, is of little learning, is lazy, is unmindful, is unwise. These are the seven phenomena conducive to relinquishment.

"What are the seven phenomena leading to distinction? Seven good qualities – here, friends, a monk has faith, has shame, has moral fear, is very learned, is putting forth strenuous energy, is mindful, is wise. These are the seven phenomena leading to distinction.

"What are the seven phenomena difficult to understand? Seven qualities of a good person - here, friends, a monk knows the Teaching, knows the meaning, knows himself, knows moderation, knows the proper time, knows the assembly, and knows individuals. These are the seven phenomena difficult to understand.

"What are the seven phenomena to be produced? Seven perceptions - perception of impermanence, perception of non-self, perception of foulness, perception of danger, perception of abandoning, perception of dispassion, perception of cessation. These are the seven phenomena to be produced.

"What are the seven phenomena to be directly known? Seven bases for being beyond ten years - here, friends, a monk has acute desire for undertaking the training, and in the future has non-disappearance of devotion for undertaking the training. He has acute desire for discernment of the Teaching, and in the future has non-disappearance of devotion for discernment of the Teaching. He has acute desire for removal of desire, and in the future has non-disappearance of devotion for removal of desire. He has acute desire for seclusion, and in the future has non-disappearance of devotion for seclusion. He has acute desire for arousing energy, and in the future has non-disappearance of devotion for arousing energy. He has acute desire for mindfulness and discretion, and in the future has non-disappearance of devotion for mindfulness and discretion. He has acute desire for penetration of view, and in the future has non-disappearance of devotion for penetration of view. These are the seven phenomena to be directly known.

"What are the seven phenomena to be realized? Seven powers of one who has eliminated the mental corruptions - here, friends, for a monk who has eliminated the mental corruptions, all activities are well seen as impermanent, as they really are, with right wisdom. That, friends, for a monk who has eliminated the mental corruptions, all activities are well seen as impermanent, as they really are, with right wisdom - this too is a power of a monk who has eliminated the mental corruptions, based on which power a monk who has eliminated the mental corruptions acknowledges the elimination of the mental corruptions - 'My mental corruptions are eliminated.'

Furthermore, friends, for a monk who has eliminated the mental corruptions, sensual pleasures are well seen as like a pit of burning charcoal, as they really are, with right wisdom. That, friends, etc. 'My mental corruptions are eliminated.'

Furthermore, friends, for a monk who has eliminated the mental corruptions, the mind slants towards seclusion, slopes towards seclusion, inclines towards seclusion, is established in seclusion, delights in renunciation, has become completely free from all phenomena conducive to mental corruptions. That, friends, etc. 'My mental corruptions are eliminated.'

Furthermore, friends, for a monk who has eliminated the mental corruptions, the four establishments of mindfulness have been developed and well developed. That, friends, etc. 'My mental corruptions are eliminated.'

Furthermore, friends, for a monk who has eliminated the mental corruptions, the five faculties have been developed and well developed. That, friends, etc. 'My mental corruptions are eliminated.'

Furthermore, friends, for a monk who has eliminated the mental corruptions, the seven factors of enlightenment have been developed and well developed. That, friends, etc. 'My mental corruptions are eliminated.'

Furthermore, friends, for a monk who has eliminated the mental corruptions, the noble eightfold path has been developed and well developed. That, friends, for a monk who has eliminated the mental corruptions, the noble eightfold path has been developed and well developed - this too is a power of a monk who has eliminated the mental corruptions, based on which power a monk who has eliminated the mental corruptions acknowledges the elimination of the mental corruptions - 'My mental corruptions are eliminated.' These are the seven phenomena to be realized.

"Thus these seventy mental states are factual, true, actual, unerring, not otherwise, rightly fully awakened to by the Tathāgata.

The first recitation section is concluded.

Eight phenomena

358. "Eight phenomena are of great service... etc. eight phenomena are to be realized.

"What are the eight phenomena of great service? Eight causes, eight conditions lead to the attainment of wisdom fundamental to the holy life that has not been attained, and to the increase, expansion, development, and fulfilment of that which has been attained. What are the eight? Here, friends, a monk dwells in dependence on the Teacher or on a certain fellow in the holy life who holds the place of a teacher, towards whom he has established strong shame and moral fear, affection and respect. This is the first cause, the first condition for the attainment of wisdom fundamental to the holy life that has not been attained. It leads to the increase, expansion, development, and fulfilment of that which has been attained.

"He dwells in dependence on that Teacher or on a certain fellow in the holy life who holds the place of a teacher, towards whom he has established strong shame and moral fear, affection and respect. Approaching them from time to time, he questions and inquires - 'How is this, venerable sir? What is the meaning of this?' Those venerable ones open up what is not opened up for him, make clear what is not made clear, and dispel doubt regarding the various phenomena that are grounds for doubt. This is the second cause, the second condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.

"Having heard that Teaching, he accomplishes twofold seclusion - bodily seclusion and mental seclusion. This is the third cause, the third condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.

"Furthermore, friends, a monk is virtuous, he dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them. This is the fourth cause, the fourth condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.

"Furthermore, friends, a monk is very learned, remembering what has been learnt, having great accumulation of learning. Whatever teachings that are good in the beginning, good in the middle, good in the end, with meaning and with phrasing, that reveal the holy life that is complete in its entirety and pure - such teachings are very learned by him, retained, practised in speech, contemplated in mind, thoroughly penetrated by view. This is the fifth cause, the fifth condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.

"Furthermore, friends, a monk dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. This is the sixth cause, the sixth condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.

"Furthermore, friends, a monk is mindful, endowed with the highest mindfulness and discretion, remembering and recollecting what was done long ago and what was said long ago. This is the seventh cause, the seventh condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.

"Furthermore, friends, a monk dwells 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.' This is the eighth cause, the eighth condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained. These are the eight phenomena of great service.

"What are the eight phenomena to be developed? The noble eightfold path, as follows - right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. These are the eight phenomena to be developed.

"What are the eight phenomena to be fully understood? Eight worldly adversities - material gain and loss, fame and disgrace, blame and praise, happiness and suffering. These are the eight phenomena to be fully understood.

"What are the eight phenomena to be abandoned? Eight wrong courses - wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. These are the eight phenomena to be abandoned.

"What are the eight phenomena conducive to relinquishment? Eight cases of laziness. Here, friends, a monk has work to be done. He thinks thus: 'Work will have to be done by me, but while doing the work my body will become weary; come, let me lie down!' He lies down and does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This is the first case of laziness.

"Furthermore, friends, a monk has arisen a slight illness. He thinks thus: 'This slight illness has arisen in me; there is reason to lie down; come, let me lie down!' He lies down... etc. This is the seventh case of laziness.

"Furthermore, friends, a monk has recovered from illness, not long after recovering from sickness. He thinks thus: 'I have recovered from illness, not long after recovering from sickness. My body is weak and unfit for work; come, let me lie down!' He lies down... etc. This is the eighth case of laziness. These are the eight phenomena conducive to relinquishment.

"What are the eight phenomena leading to distinction? Eight cases for arousing energy. Here, friends, a monk has work to be done. He thinks thus: 'Work will have to be done by me, but while doing the work it is not easy to attend to the teaching of the Buddhas; come, let me arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised!' He arouses energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This is the first case for arousing energy.

"Furthermore, friends, a monk has done work. He thinks thus: 'I have done work, but while doing the work I was not able to attend to the teaching of the Buddhas; come, let me arouse energy... etc. This is the second case for arousing energy.

"Furthermore, friends, a monk has a path to be walked. He thinks thus: 'A path will have to be walked by me, but while walking the path it is not easy to attend to the teaching of the Buddhas; come, let me arouse energy... etc. This is the third case for arousing energy.

"Furthermore, friends, a monk has walked a path. He thinks thus: 'I have walked the path, but while walking the path I was not able to attend to the teaching of the Buddhas; come, let me arouse energy... etc. This is the fourth case for arousing energy.

"Furthermore, friends, a monk, walking for almsfood in a village or a market town, does not obtain as much as he needs of coarse or superior food to fill himself. He thinks thus: 'I have walked for almsfood in a village or a market town and did not obtain as much as I needed of coarse or superior food to fill myself; my body is light and fit for work; come, let me arouse energy... etc. This is the fifth case for arousing energy.

"Furthermore, friends, a monk, walking for almsfood in a village or a market town, obtains as much as he needs of coarse or superior food to fill himself. He thinks thus: 'I have walked for almsfood in a village or a market town and obtained as much as I needed of coarse or superior food to fill myself. My body is strong and fit for work; come, let me arouse energy... etc. This is the sixth case for arousing energy.

"Furthermore, friends, a monk has arisen a slight illness. He thinks thus: 'This slight illness has arisen in me; now there is this possibility that my illness might increase; come, let me arouse energy... etc. This is the seventh case for arousing energy.

"Furthermore, friends, a monk has recovered from illness, not long after recovering from sickness. He thinks thus: 'I have recovered from illness, not long after recovering from sickness; now there is this possibility that my illness might return; come, let me arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised!' He arouses energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This is the eighth case for arousing energy. These are the eight phenomena leading to distinction.

"What are the eight phenomena difficult to understand? Eight inopportune moments, wrong times for abiding by the holy life. Here, friends, a Tathāgata has arisen in the world, a Worthy One, a Fully Enlightened One, and the Teaching is taught - calming, leading to final nibbāna, leading to the highest enlightenment, proclaimed by the Fortunate One. And this person has been reborn in hell. This is the first inopportune moment, wrong time for abiding by the holy life.

"Furthermore, friends, a Tathāgata has arisen in the world, a Worthy One, a Fully Enlightened One, and the Teaching is taught - calming, leading to final nibbāna, leading to the highest enlightenment, proclaimed by the Fortunate One, and this person has been reborn in the animal realm. This is the second inopportune moment, wrong time for abiding by the holy life.

"Furthermore, etc. he has been reborn in the sphere of ghosts. This is the third inopportune moment, wrong time for abiding by the holy life.

"Furthermore, etc. he has been reborn in a certain long-lived order of gods. This is the fourth inopportune moment, wrong time for abiding by the holy life.

"Furthermore, etc. he has been reborn in the border districts among barbarians who do not understand, where there is no access for monks, nuns, male lay followers, and female lay followers. This is the fifth inopportune moment, wrong time for abiding by the holy life.

"Furthermore, etc. and this person has been reborn in the middle countries, and he holds wrong views, has perverted vision - 'There is not what is given, there is not what is sacrificed, there is not what is offered, there is no result and consequence of good and bad actions, there is not this world, there is not the other world, there is not mother, there is not father, there are no spontaneously reborn beings, there are not in the world ascetics and brahmins who have gone the right way, who have rightly practised, who proclaim this world and the other world, having realised them by direct knowledge themselves.' This is the sixth inopportune moment, wrong time for abiding by the holy life.

"Furthermore, etc. and this person has been reborn in the middle countries, and he is unwise, dull, an idiot, not competent to understand the meaning of what is well spoken and badly spoken. This is the seventh inopportune moment, wrong time for abiding by the holy life.

"Furthermore, etc. and this person has been reborn in the middle countries, and he is wise, not dull, not an idiot, competent to understand the meaning of what is well spoken and badly spoken. This is the eighth inopportune moment, wrong time for abiding by the holy life. These are the eight phenomena difficult to understand.

"What are the eight phenomena to be produced? Eight thoughts of a great man - This Teaching is for one of few wishes, this Teaching is not for one of many wishes. This Teaching is for one who is content, this Teaching is not for one who is discontent. This Teaching is for one who is secluded, this Teaching is not for one who delights in company. This Teaching is for one of aroused energy, this Teaching is not for one who is lazy. This Teaching is for one with established mindfulness, this Teaching is not for one who is unmindful. This Teaching is for one who is concentrated, this Teaching is not for one who is unconcentrated. This Teaching is for one who is wise, this Teaching is not for one who is unwise. This Teaching is for one without obsession, this Teaching is not for one who delights in obsession - these are the eight phenomena to be produced.

"What are the eight phenomena to be directly known? Eight bases of overcoming - Perceiving material forms internally, one sees forms externally, limited, beautiful or ugly, 'Having overcome them, I know, I see' - one has this perception. This is the first basis of overcoming.

"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 are the eight phenomena to be directly known.

"What are the eight phenomena to be realized? The eight deliverances - One who is material sees forms. This is the first deliverance.

"Not perceiving material forms internally, one sees forms externally. This is the second deliverance.

"One is intent only upon the beautiful. This is the third 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 are the eight phenomena to be realized.

"Thus these eighty mental states are factual, true, actual, unerring, not otherwise, rightly fully awakened to by the Tathāgata.

Nine phenomena

359. "Nine phenomena are of great service... etc. nine phenomena are to be realized.

"What are the nine phenomena of great service? Nine phenomena rooted in wise attention: for one who attends wisely, gladness arises; in one who is gladdened, rapture arises; when the mind is filled with rapture, the body becomes calm; one whose body is calm feels happiness; the mind of one who is happy becomes concentrated; when the mind is concentrated, one knows and sees as it really is; knowing and seeing as it really is, one becomes disenchanted; being disenchanted, one becomes dispassionate; through dispassion, one becomes liberated. These are the nine phenomena of great service.

"What are the nine phenomena to be developed? Nine factors for striving for purification - purification of morality is a factor for striving for purification, purification of mind is a factor for striving for purification, purification of view is a factor for striving for purification, purification by overcoming uncertainty is a factor for striving for purification, purification by knowledge and vision of what is the path and what is not the path - is a factor for striving for purification, purification by knowledge and vision of the practice is a factor for striving for purification, purification by knowledge and vision is a factor for striving for purification, purification of wisdom is a factor for striving for purification, purification of liberation is a factor for striving for purification. These are the nine phenomena to be developed.

"What are the nine phenomena to be fully understood? Nine abodes of beings - There are, friends, 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 abode of beings.

"There are, friends, beings different in body and identical in perception, just as the gods of Brahmā's retinue who are first reborn. This is the second abode of beings.

"There are, friends, beings identical in body and different in perception, just as the radiant gods. This is the third abode of beings.

"There are, friends, beings identical in body and identical in perception, just as the gods of streaming radiance. This is the fourth abode of beings.

"There are, friends, beings without perception and without experience, just as the non-percipient beings. This is the fifth abode of beings.

"There are, friends, beings who, having completely transcended the plane of nothingness, have reached the plane of neither-perception-nor-non-perception. This is the ninth abode of beings. These are the nine phenomena to be fully understood.

"What are the nine phenomena to be abandoned? Nine phenomena rooted in 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. These are the nine phenomena to be abandoned.

"What are the nine phenomena conducive to relinquishment? Nine grounds of resentment - 'He has done harm to me' - one binds resentment; 'he is doing harm to me' - one binds resentment; 'he will do harm to me' - one binds resentment; 'he has done harm to one who is dear and agreeable to me' - one binds resentment, etc. 'he is doing harm' - one binds resentment, etc. 'he will do harm' - one binds resentment; 'he has done good to one who is disagreeable and unpleasant to me' - one binds resentment, etc. 'he is doing good' - one binds resentment, etc. 'he will do good' - one binds resentment. These are the nine phenomena conducive to relinquishment.

"What are the nine phenomena leading to distinction? Nine removals of resentment - 'He has done harm to me, how could it be obtained here?' - one removes resentment; 'He is doing harm to me, how could it be obtained here?' - one removes resentment; 'He will do harm to me, how could it be obtained here?' - one removes resentment; 'He has done harm to one who is dear and agreeable to me, etc. he is doing harm, etc. he will do harm, how could it be obtained here?' - one removes resentment; 'He has done good to one who is disagreeable and unpleasant to me, etc. he is doing good, etc. he will do good, how could it be obtained here?' - one removes resentment. These are the nine phenomena leading to distinction.

"What are the nine phenomena difficult to understand? Nine diversities - Dependent on diversity of elements, diversity of contact arises; dependent on diversity of contact, diversity of feeling arises; dependent on diversity of feeling, diversity of perception arises; dependent on diversity of perception, diversity of thought arises; dependent on diversity of thought, diversity of desire arises; dependent on diversity of desire, diversity of fever arises; dependent on diversity of fever, diversity of quest arises; dependent on diversity of quest, diversity of gain arises. These are the nine phenomena difficult to understand.

"What are the nine phenomena to be produced? Nine perceptions - perception of foulness, perception of death, perception of repulsiveness in food, perception of discontent with the whole world, perception of impermanence, perception of suffering in what is impermanent, perception of non-self in what is suffering, perception of abandoning, perception of dispassion. These are the nine phenomena to be produced.

"What are the nine phenomena to be directly known? Nine progressive abidings - Here, friends, 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, etc. he enters and dwells in the second meditative absorption. With the fading away of rapture, etc. he enters and dwells in the third meditative absorption. With the abandoning of pleasure, etc. he enters and dwells in the fourth meditative absorption. With the complete transcendence of perceptions of material form, etc. he enters and dwells in the plane of infinite space. With the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite,' he enters and dwells in the plane of infinite consciousness. With the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' he enters and dwells in the plane of nothingness. With the complete transcendence of the plane of nothingness, he enters and dwells in the plane of neither-perception-nor-non-perception. With the complete transcendence of the plane of neither-perception-nor-non-perception, he enters and dwells in the cessation of perception and feeling. These are the nine phenomena to be directly known.

"What are the nine phenomena to be realized? Nine gradual cessations - For one who has attained the first meditative absorption, perception of sensuality has ceased; for one who has attained the second meditative absorption, applied and sustained thought have ceased; for one who has attained the third meditative absorption, rapture has ceased; for one who has attained the fourth meditative absorption, in-breath and out-breath have ceased; for one who has attained the plane of infinite space, perception of material form has ceased; for one who has attained the plane of infinite consciousness, perception of the plane of infinite space has ceased; for one who has attained the plane of nothingness, perception of the plane of infinite consciousness has ceased; for one who has attained the plane of neither-perception-nor-non-perception, perception of the plane of nothingness has ceased; for one who has attained the cessation of perception and feeling, perception and feeling have ceased. These are the nine phenomena to be realized.

"Thus these ninety mental states are factual, true, actual, unerring, not otherwise, rightly fully awakened to by the Tathāgata.

Ten phenomena

360. "Ten phenomena are of great service... etc. ten phenomena are to be realized.

"What are the ten phenomena of great service? Ten phenomena that make for protection – here, friends, a monk is virtuous, he dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them. That, friends, a monk is virtuous... etc. he trains in the training rules. This too is a phenomenon that makes for protection.

"Furthermore, friends, a monk is very learned... etc. thoroughly penetrated by view. That, friends, a monk is very learned... etc. This too is a phenomenon that makes for protection.

"Furthermore, friends, a monk has good friends, good companions, good associates. That, friends, a monk... etc. good associates. This too is a phenomenon that makes for protection.

"Furthermore, friends, a monk is easy to admonish, endowed with qualities that make for being easy to admonish, patient, receiving instruction respectfully. That, friends, a monk... etc. instruction. This too is a phenomenon that makes for protection.

"Furthermore, friends, a monk, regarding whatever high and low duties there are to be done for his fellows in the holy life, therein he is skilled, not lazy, endowed with investigation into the means for that, able to do, able to arrange. That, friends, a monk... etc. able to arrange. This too is a phenomenon that makes for protection.

"Furthermore, friends, a monk is a lover of the Teaching, of amiable conversation, having great gladness in the higher teaching and higher discipline. That, friends, a monk... etc. having great gladness. This too is a phenomenon that makes for protection.

"Furthermore, friends, a monk is content with any requisites of robes, almsfood, lodging and medicine for the sick. That, friends, a monk... etc. This too is a phenomenon that makes for protection.

"Furthermore, friends, a monk dwells putting forth strenuous energy... etc. regarding wholesome mental states. That, friends, a monk... etc. This too is a phenomenon that makes for protection.

"Furthermore, friends, a monk is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering. That, friends, a monk... etc. This too is a phenomenon that makes for protection. These are the ten phenomena of great service.

"What are the ten phenomena to be developed? Ten kasiṇa bases - One perceives the earth kasiṇa, above, below, across, non-dual, limitless. One perceives the water kasiṇa. Etc. One perceives the fire kasiṇa. One perceives the air kasiṇa. One perceives the blue kasiṇa. One perceives the yellow kasiṇa. One perceives the red kasiṇa. One perceives the white kasiṇa. One perceives the space kasiṇa. One perceives the consciousness kasiṇa, above, below, across, non-dual, limitless. These are the ten phenomena to be developed.

"What are the ten phenomena to be fully understood? Ten sense bases - the eye sense base, the visible form sense base, the ear sense base, the sound sense base, the nose sense base, the odour sense base, the tongue sense base, the flavour sense base, the body sense base, the touch sense base. These are the ten phenomena to be fully understood.

"What are the ten phenomena to be abandoned? Ten wrong courses - wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, wrong liberation. These are the ten phenomena to be abandoned.

"What are the ten phenomena conducive to relinquishment? Ten unwholesome courses of action - killing living beings, taking what is not given, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, covetousness, anger, wrong view. These are the ten phenomena conducive to relinquishment.

"What are the ten phenomena leading to distinction? Ten wholesome courses of action - abstention from killing living beings, abstention from taking what is not given, abstention from sexual misconduct, abstention from lying, abstention from divisive speech, abstention from harsh speech, abstention from idle chatter, non-covetousness, non-anger, right view. These are the ten phenomena leading to distinction.

"What are the ten phenomena difficult to understand? Ten noble abodes - Here, friends, a monk has abandoned five factors, is endowed with six factors, has one safeguard, has four supports, has rejected individual truths, has completely relinquished all seeking, has undisturbed thought, has calmed bodily activity, has a well-liberated mind, and has well-liberated wisdom.

"And how, friends, is a monk endowed with six factors? Here, friends, a monk, having seen a form with the eye, is neither glad nor unhappy, he dwells equanimous, mindful and fully aware. Having heard a sound with the ear. Etc. Having smelled an odour with the nose. Having tasted a flavour with the tongue. Having touched a tangible object with the body. Having cognised a mental object with the mind, he is neither glad nor unhappy, he dwells equanimous, mindful and fully aware. Thus, friends, a monk is endowed with six factors.

"And how, friends, is a monk one with one safeguard? Here, friends, a monk is endowed with a mind protected by mindfulness. Thus, friends, a monk has one safeguard.

"And how, friends, is a monk one with well-liberated wisdom? Here, friends, a monk understands: 'Lust in me has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future.' 'Hate in me has been abandoned, etc. subject to non-arising in the future,' he understands. 'Delusion in me has been abandoned, etc. subject to non-arising in the future,' he understands. Thus, friends, a monk has well-liberated wisdom. These are the ten phenomena difficult to understand.

"What are the ten phenomena to be produced? Ten perceptions - perception of foulness, perception of death, perception of repulsiveness in food, perception of discontent with the whole world, perception of impermanence, perception of suffering in what is impermanent, perception of non-self in what is suffering, perception of abandoning, perception of dispassion, perception of cessation. These are the ten phenomena to be produced.

"What are the ten phenomena to be directly known? Ten bases for wearing away - for one with right view, wrong view has been worn away. And whatever many evil unwholesome mental states come to be with wrong view as condition, those too have been worn away for him. For one with right thought, wrong thought, etc. for one with right speech, wrong speech, for one with right action, wrong action, for one with right livelihood, wrong livelihood, for one with right effort, wrong effort, for one with right mindfulness, wrong mindfulness, for one with right concentration, wrong concentration, for one with right knowledge, wrong knowledge has been worn away. For one with right liberation, wrong liberation has been worn away. And whatever many evil unwholesome mental states come to be with wrong liberation as condition, those too have been worn away for him. These are the ten phenomena to be directly known.

"What are the ten phenomena to be realized? Ten states of one beyond training - right view of one beyond training, right thought of one beyond training, right speech of one beyond training, right action of one beyond training, right livelihood of one beyond training, right effort of one beyond training, right mindfulness of one beyond training, right concentration of one beyond training, right knowledge of one beyond training, right liberation of one beyond training. These are the ten phenomena to be realized.

"Thus these hundred mental states are factual, true, actual, unerring, not otherwise, rightly fully awakened to by the Tathāgata." This the Venerable Sāriputta said. Those monks, delighted, rejoiced in what the Venerable Sāriputta had said.

The Discourse on Increasing by Tens is concluded as eleventh.

The Pāthika Chapter is concluded.

Its summary:

Pāṭhika and Udumbara, Cakkavatti and Aggañña;

Sampasādanīya and Pāsādika, Mahāpurisalakkhaṇa.

Siṅgāla and Āṭānāṭiya, Saṅgīti and Dasuttara;

With eleven discourses, it is called the Pāṭhika Chapter.

The Pāthika Chapter Pāḷi is concluded.

Adorned with three chapters, the entire

Dīgha Nikāya is complete.

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3. The Chapter on Pāthika

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The Collection of Long Discourses

The Chapter on Pāthika

1.

The Discourse on Pāthika

The Story of Sunakkhatta

The Story of Korakkhattiya

The Story of the Naked Ascetic Kāḷāramaṭṭaka

The Story of the Naked Ascetic Pāthikaputta

The Discussion on Supernormal Wonders

The Discussion on the Designation of Beginnings

2.

The Discourse at Udumbarikā's Monastery

The Story of the Wandering Ascetic Nigrodha

The Doctrine of Disgust with Austerity

Impurities

The Discussion on Attaining the Pure Outer Bark

The Discussion on Attaining the Pure Inner Bark

The Discussion on Attaining the Pure Softwood

The Discussion on Attaining the Pure Heartwood and Core

Nigrodha's Brooding

The Realisation of the Goal of the Holy Life

The Brooding of the Wandering Ascetics

3.

The Discourse on the Universal Monarch

Having Oneself as an Island and Refuge

King Daḷhanemi the Universal Monarch

The Noble Duty of a Universal Monarch

The Manifestation of the Wheel Treasure

The Discussion on the Second and Subsequent Universal Monarchs

The Discussion on the Decline of Lifespan and Beauty

The Time of Ten-Year Lifespans

The Discussion on the Increase of Lifespan and Beauty

The Arising of King Saṅkha

The Arising of the Buddha Metteyya

The Discussion on the Increase of Lifespan and Beauty for Monks

4.

The Discourse on Knowledge of Beginnings

Vāseṭṭha and Bhāradvāja

The Purity of the Four Castes

The Manifestation of the Savoury Earth

The Manifestation of the Moon, Sun, and So On

The Manifestation of Earth-Mushrooms

The Manifestation of Creepers

The Manifestation of Uncultivated Rice

The Manifestation of Female and Male Characteristics

The Practice of Sexual Intercourse

The Division of Rice

The Great Elected King

The Circle of Brahmins

The Circle of Merchants

The Circle of Workers

The Discussion on Misconduct and So On

The Development of the Factors of Enlightenment

5.

The Discourse on Inspiring Confidence

Sāriputta's Lion's Roar

The Teaching on Wholesome Mental States

The Teaching on the Description of Sense Bases

The Teaching on Conception in the Womb

The Teaching on the Modes of Mind-Reading

The Teaching on the Attainment of Vision

The Teaching on the Designation of Persons

The Teaching on Striving

The Teaching on Practice

The Teaching on Conduct in Speech and So On

The Teaching on the Modes of Instruction

The Teaching on Knowledge of the Liberation of Other Persons

The Teaching on the Doctrine of Eternalism