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

In the Middle Collection

The Middle Fifty Discourses

1.

The Chapter on Householders

1.

The Discourse to Kandaraka

1. 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. Then Pessa, the elephant driver's son, and Kandaraka the wandering ascetic approached the Blessed One; having approached, Pessa the elephant driver's son paid respect to the Blessed One and sat down to one side. But the wandering ascetic Kandaraka exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he stood to one side. Standing to one side, the wandering ascetic Kandaraka, having surveyed the Community of monks who were silent, completely silent, said this to the Blessed One - "It is wonderful, Master Gotama, it is marvellous, Master Gotama, how well the Community of monks has been rightly guided by Master Gotama! Those who, Master Gotama, were Worthy Ones, Perfectly Self-awakened Ones in the past period of time, those Blessed Ones too rightly guided the Community of monks just such a supreme - just as now the Community of monks has been rightly guided by Master Gotama. Those who, Master Gotama, will be Worthy Ones, Perfectly Self-awakened Ones in the future period of time, those Blessed Ones too will rightly guide the Community of monks just such a supreme - just as now the Community of monks has been rightly guided by Master Gotama."

2. "So it is, Kandaraka, so it is, Kandaraka. Those who, Kandaraka, were Worthy Ones, Perfectly Self-awakened Ones in the past period of time, those Blessed Ones too rightly guided the Community of monks just such a supreme - just as now the Community of monks has been rightly guided by me. Those who, Kandaraka, will be Worthy Ones, Perfectly Self-awakened Ones in the future period of time, those Blessed Ones too will rightly guide the Community of monks just such a supreme - just as now the Community of monks has been rightly guided by me.

"There are indeed, Kandaraka, monks in this Community of monks who are Worthy Ones, who have eliminated the mental corruptions, who have lived the holy life, who have done what was to be done, who have laid down the burden, who have attained their own welfare, who have completely destroyed the fetter of becoming, who are completely liberated through final knowledge. There are indeed, Kandaraka, monks in this Community of monks who are trainees, of continuous morality, of continuous conduct, prudent, of prudent conduct; they dwell with minds well established in the four establishments of mindfulness. In which four? Here, Kandaraka, a monk dwells observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; he dwells observing feelings in feelings, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; he dwells observing mind in mind, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; he dwells observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world."

3. When this was said, Pessa the elephant driver's son said this to the Blessed One: "Wonderful, Venerable Sir, marvellous, Venerable Sir! How well laid down are these four establishments of mindfulness by the Blessed One for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna. We too, venerable sir, laypeople clad in white, from time to time dwell with minds well established in these four establishments of mindfulness. Here we, venerable sir, dwell observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; we dwell observing feelings in feelings, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; we dwell observing mind in mind, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; we dwell observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. Wonderful, venerable sir, marvellous, venerable sir! How well the Blessed One knows what is beneficial and harmful for beings when such a thicket of humans, such impurity of humans, such fraudulence of humans exists. For this is a thicket, venerable sir, namely humans; this is manifest, venerable sir, namely animals. For I, venerable sir, am able to remind an elephant in training. In whatever interval it will make a journey to and from Campā, it will reveal all those fraudulent behaviours, deceitful behaviours, crooked behaviours, and dishonest behaviours. But our slaves, venerable sir, or servants, or labourers, they behave one way with the body, another way with speech, and their mind is yet another way. Wonderful, venerable sir, marvellous, venerable sir! How well the Blessed One knows what is beneficial and harmful for beings when such a thicket of humans, such impurity of humans, such fraudulence of humans exists. For this is a thicket, venerable sir, namely humans; this is manifest, venerable sir, namely animals."

4. "So it is, Pessa, so it is, Pessa. For this is a thicket, Pessa, namely humans; this is manifest, Pessa, namely animals. There are these four persons, Pessa, existing and found in the world. Which four? Here, Pessa, a certain person is self-mortifying, devoted to the pursuit of self-mortification; here again, Pessa, a certain person is other-mortifying, devoted to the pursuit of mortifying others; here again, Pessa, 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 again, Pessa, 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. Of these four persons, Pessa, which person pleases your mind?"

"That person, venerable sir, who is self-mortifying, devoted to the pursuit of self-mortification, that person does not please my mind. That person, venerable sir, who is other-mortifying, devoted to the pursuit of mortifying others, that person too does not please my mind. That person, venerable sir, who is both self-mortifying, devoted to the pursuit of self-mortification, and other-mortifying, devoted to the pursuit of mortifying others, that person too does not please my mind. But that person, venerable sir, who is neither self-mortifying nor devoted to the pursuit of self-mortification, nor other-mortifying nor devoted to the pursuit of mortifying others, who being neither self-mortifying nor other-mortifying, in this very life dwells without hunger, quenched, become cool, experiencing happiness, with a self become divine - this person alone pleases my mind."

5. "But why, Pessa, do these three persons not please your mind?" "That person, venerable sir, who is self-mortifying, devoted to the pursuit of self-mortification, he scorches and torments himself who is longing for happiness and averse to pain - for this reason this person does not please my mind. That person, venerable sir, who is other-mortifying, devoted to the pursuit of mortifying others, he scorches and torments others who are longing for happiness and averse to pain - for this reason this person does not please my mind. That person, venerable sir, who is both self-mortifying, devoted to the pursuit of self-mortification, and other-mortifying, devoted to the pursuit of mortifying others, he scorches and torments both himself and others who are longing for happiness and averse to pain - for this reason this person does not please my mind. But that person, venerable sir, who is neither self-mortifying nor devoted to the pursuit of self-mortification, nor other-mortifying nor devoted to the pursuit of mortifying others, who being neither self-mortifying nor other-mortifying, in this very life dwells without hunger, quenched, become cool, experiencing happiness, with a self become divine; he neither scorches nor torments himself or others who are longing for happiness and averse to pain - for this reason this person pleases my mind. Well then, venerable sir, we will now go; we have much to do, we have many duties." "Now do as you think fit, Pessa." Then Pessa, the elephant driver's son, having delighted in and given thanks for what the Blessed One had said, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed.

6. Then the Blessed One, not long after Pessa the elephant driver's son had departed, addressed the monks - "Monks, Pessa the elephant driver's son is wise; monks, Pessa the elephant driver's son is of great wisdom. If, monks, Pessa the elephant driver's son had sat for a moment while I analyse these four persons in detail, he would have been connected with great benefit. But, monks, even so much, Pessa the elephant driver's son is connected with great benefit." "This is the time, Blessed One, this is the time, Fortunate One, that the Blessed One would analyse these four persons in detail. Having heard from the Blessed One, the monks will remember it." "If so, monks, listen, pay close attention, I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

7. "And what, monks, is the person who is self-mortifying, devoted to the pursuit of self-mortification? Here, monks, a certain person 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, etc. 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, etc. he sustains himself with seven small dishes of food; he takes food once a day, he takes food once every two days, etc. 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 dwells devoted to the practice of going down into the water three times including the evening - thus he dwells devoted to the practice of mortifying and tormenting the body in manifold ways. This is called, monks, the person who is self-mortifying, devoted to the pursuit of self-mortification.

8. "And what, monks, is the person who is other-mortifying, devoted to the pursuit of mortifying others? Here, monks, a certain person is a sheep-butcher, a pig-butcher, a fowler, a deer-hunter, a hunter, a fish-killer, a thief, an executioner of thieves, a cattle-butcher, a prison-keeper, or whatever others there are engaged in cruel activities. This is called, monks, the person who is other-mortifying, devoted to the pursuit of mortifying others.

9. "And what, monks, is the person who is both self-mortifying, devoted to the pursuit of self-mortification, and other-mortifying, devoted to the pursuit of mortifying others? Here, monks, a certain person is either a king of the warrior caste, anointed on the head, or a brahmin of great wealth. He, having had a new assembly hall built to the east of the city, having shaved off his hair and beard, having put on a rough cheetah hide, having anointed his body with ghee and oil, scratching his back with a deer horn, enters the new assembly hall together with the chief queen and the brahmin chaplain. There he makes his sleeping place on the bare ground smeared with green vegetation. From one cow with a calf of the same colour, the milk from one teat sustains the king, the milk from the second teat sustains the chief queen, the milk from the third teat sustains the brahmin chaplain, the milk from the fourth teat is poured into the fire, and with the remainder the calf sustains itself. He speaks thus: "Let this many bulls be slaughtered for the sacrifice, let this many bullocks be slaughtered for the sacrifice, let this many heifers be slaughtered for the sacrifice, let this many goats be slaughtered for the sacrifice, let this many rams be slaughtered for the sacrifice, let this many trees be cut down for sacrificial posts, let this many kusa-grasses be reaped for the sacred grass." And those who are his slaves, or servants, or labourers, they too, threatened by punishment, threatened by fear, with tearful faces, weeping, make the preparations. This is called, monks, the person who is both self-mortifying, devoted to the pursuit of self-mortification, and other-mortifying, devoted to the pursuit of mortifying others.

10. "And what, monks, is the person who is neither self-mortifying nor devoted to the pursuit of self-mortification, nor other-mortifying nor devoted to the pursuit of mortifying others, who being neither self-mortifying nor other-mortifying, in this very life dwells without hunger, quenched, become cool, experiencing happiness, with a self become divine? Here, monks, a Tathāgata arises 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. He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. A householder, or a householder's son, or one reborn in some other family, hears that Teaching. Having heard that Teaching, he gains faith in the Tathāgata. Endowed with that acquisition of faith, he considers thus: 'The household life is confinement, a path of dust; going forth is the open air. It is not easy for one dwelling in a house to live the holy life that is completely perfect, completely pure, polished like a conch shell. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?' At a later time, having abandoned a small or a large mass of wealth, having abandoned a small or a large circle of relatives, he shaves off his hair and beard, puts on ochre robes, and goes forth from home into homelessness.

11. "Having thus gone forth, having attained the training and way of life of monks, having abandoned the killing of living beings, he abstains from killing living beings; with rod laid down, with knife laid down, one who has shame, compassionate, he dwells concerned for the welfare of all living beings. Having abandoned taking what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given, he dwells in purity through non-stealing. Having abandoned unchaste conduct, he lives the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice. Having abandoned false speech, he abstains from false speech; he speaks the truth, is devoted to truth, reliable, trustworthy, not a deceiver of the world. Having abandoned divisive speech, he abstains from divisive speech; having heard something here, he does not repeat it elsewhere to divide these people, or having heard something elsewhere, he does not repeat it here to divide those people - Thus he is 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 is a speaker of words that create concord. Having abandoned harsh speech, he abstains from harsh speech; he speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people. Having abandoned idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching, speaks on the discipline; he speaks words worth treasuring, timely, reasonable, well-defined, connected with the goal. He abstains from damaging seed and plant life, he eats only one meal a day, abstaining from eating at night, abstaining from food at improper times; he abstains from watching dancing, singing, music and shows; he abstains from wearing garlands, using perfumes, cosmetics, ornaments and decorations; he abstains from high and luxurious beds; he abstains from accepting gold and silver; he abstains from accepting raw grain; he abstains from accepting raw meat; he abstains from accepting women and girls; he abstains from accepting male and female slaves; he abstains from accepting goats and sheep; he abstains from accepting fowl and swine; he abstains from accepting elephants, cattle, horses and mares; he abstains from accepting fields and land; he abstains from running messages and errands; he abstains from buying and selling; he abstains from using false weights, false metals, and false measures; he abstains from cheating, deceiving, fraud and crooked dealings; he abstains from cutting, killing, imprisoning, highway robbery, plunder and violence.

"He is content with a robe for tending the body, with almsfood for tending the belly. Wherever he goes, he goes having taken only these with him. Just as a winged bird, wherever it flies, flies with its wings as its only burden; just so a monk is content with a robe for tending the body, with almsfood for tending the belly. Wherever he goes, he goes having taken only these with him. He, endowed with this noble aggregate of morality, experiences internally a blameless happiness.

12. He, 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. Etc. Having smelled an odour with the nose... etc... Having tasted a flavour with the tongue... etc... Having touched a tangible object with the body... etc... 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. He, endowed with this noble restraint of the faculties, experiences internally an untainted happiness.

"He acts with full awareness when going forward and returning, acts with full awareness when looking ahead and looking aside, acts with full awareness when bending and stretching, acts with full awareness when wearing the double robe, bowl and robes, acts with full awareness when eating, drinking, chewing and tasting, acts with full awareness when defecating and urinating, acts with full awareness when walking, standing, sitting, sleeping, waking, speaking and remaining silent.

13. "He, endowed with this noble aggregate of morality, endowed with this noble restraint of the faculties, endowed with this noble mindfulness and full awareness, 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.

"He, having abandoned these five mental hindrances, impurities of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion; with the subsiding of applied and sustained thought, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration; with the fading away of rapture, he dwells in equanimity, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption; with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, he enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity.

14. "When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of recollecting past lives. 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.

15. "When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of the passing away and rebirth of beings. 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.

16. "When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards the knowledge of the elimination of mental corruptions. He understands as it really is: 'This is suffering.' He understands as it really is: 'This is the origin of suffering.' He understands as it really is: 'This is the cessation of suffering.' He understands as it really is: 'This is the practice leading to the cessation of suffering.' He understands as it really is: 'These are the mental corruptions.' He understands as it really is: 'This is the origin of mental corruptions.' He understands as it really is: 'This is the cessation of mental corruptions.' He understands as it really is: 'This is the practice leading to the cessation of mental corruptions.' For one knowing thus, seeing thus, the mind becomes liberated from the mental corruption of sensuality, the mind becomes liberated from the mental corruption of existence, the mind becomes liberated from the mental corruption of ignorance. When liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' This is called, monks, the person who 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."

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

The Discourse on Kandaraka is concluded as first.

2.

The Discourse to the Man from the City of Aṭṭhaka

17. Thus have I heard - On one occasion the Venerable Ānanda was dwelling at Vesālī in the village of Beluva. Now at that time the householder Dasama of Aṭṭhakanagara had arrived at Pāṭaliputta on some business. Then the householder Dasama of Aṭṭhakanagara approached the Kukkuṭa Monastery, approached a certain monk; having approached, he paid respect to that monk and sat down to one side. Seated to one side, the householder Dasama of Aṭṭhakanagara said this to that monk - "Where, venerable sir, is the Venerable Ānanda dwelling at present? For we wish to see that Venerable Ānanda." "This Venerable Ānanda, householder, is dwelling at Vesālī in the village of Beluva." Then the householder Dasama of Aṭṭhakanagara, having finished that business at Pāṭaliputta, approached Vesālī, approached the village of Beluva, approached the Venerable Ānanda; having approached, he paid respect to the Venerable Ānanda and sat down to one side.

18. Seated to one side, the householder Dasama of Aṭṭhakanagara said this to the Venerable Ānanda - "Is there indeed, venerable Ānanda, one teaching declared by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, where for a monk dwelling diligent, ardent, and resolute, the unliberated mind becomes liberated, the mental corruptions that were not eliminated go to utter elimination, and the unsurpassed freedom from bondage that was not attained is attained?"

"There is indeed, householder, one teaching declared by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, where for a monk dwelling diligent, ardent, and resolute, the unliberated mind becomes liberated, the mental corruptions that were not eliminated go to utter elimination, and the unsurpassed freedom from bondage that was not attained is attained."

"But what, venerable Ānanda, is that one teaching declared by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, where for a monk dwelling diligent, ardent, and resolute, the unliberated mind becomes liberated, the mental corruptions that were not eliminated go to utter elimination, and the unsurpassed freedom from bondage that was not attained is attained?"

19. "Here, householder, 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. He considers thus: 'This first meditative absorption too is conditioned, fashioned by volition. But whatever is conditioned, fashioned by volition, that is impermanent, having the nature of cessation,' he understands. He, steady in that, attains the elimination of mental corruptions. If he does not attain the elimination of mental corruptions, then by that very lust for mental states, by that delight in mental states, with the utter elimination of the five lower mental fetters, he becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. This too, householder, is one teaching declared by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, where for a monk dwelling diligent, ardent, and resolute, the unliberated mind becomes liberated, the mental corruptions that were not eliminated go to utter elimination, and the unsurpassed freedom from bondage that was not attained is attained.

20. "Furthermore, householder, with the subsiding of applied and sustained thought, a monk, with internal confidence... etc. he enters and dwells in the second meditative absorption. He considers thus: 'This second meditative absorption too is conditioned, fashioned by volition... he attains the unsurpassed freedom from bondage.

"Furthermore, householder, with the fading away of rapture, a monk... etc. he enters and dwells in the third meditative absorption. He considers thus: 'This third meditative absorption too is conditioned, fashioned by volition... etc. he attains the unsurpassed freedom from bondage.

"Furthermore, householder, with the abandoning of pleasure, a monk... etc. he enters and dwells in the fourth meditative absorption. He considers thus: 'This fourth meditative absorption too is conditioned, fashioned by volition... he attains the unsurpassed freedom from bondage.

"Furthermore, householder, 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. He considers thus: 'This liberation of mind through friendliness too is conditioned, fashioned by volition. But whatever is conditioned, fashioned by volition, that is impermanent, having the nature of cessation,' he understands. He, steady in that... etc. he attains the unsurpassed freedom from bondage.

"Furthermore, householder, a monk 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. He considers thus: 'This liberation of mind through equanimity too is conditioned, fashioned by volition. But whatever is conditioned, fashioned by volition, that is impermanent, having the nature of cessation,' he understands. He, steady in that... he attains the unsurpassed freedom from bondage.

"Furthermore, householder, 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. He considers thus: 'This too, the attainment of the plane of infinite space, is conditioned, fashioned by volition. But whatever is conditioned, fashioned by volition, that is impermanent, having the nature of cessation,' he understands. He, steady in that... etc. he attains the unsurpassed freedom from bondage.

"Furthermore, householder, with the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite,' a monk enters and dwells in the plane of infinite consciousness. He considers thus: 'This too, the attainment of the plane of infinite consciousness, is conditioned, fashioned by volition. But whatever is conditioned, fashioned by volition, that is impermanent, having the nature of cessation,' he understands. He, steady in that... etc. he attains the unsurpassed freedom from bondage.

"Furthermore, householder, with the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' a monk enters and dwells in the plane of nothingness. He considers thus: 'This too, the attainment of the plane of nothingness, is conditioned, fashioned by volition. But whatever is conditioned, fashioned by volition, that is impermanent, having the nature of cessation,' he understands. He, steady in that, attains the elimination of mental corruptions. If he does not attain the elimination of mental corruptions, then by that very lust for mental states, by that delight in mental states, with the utter elimination of the five lower mental fetters, he becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. This too, householder, is one teaching declared by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, where for a monk dwelling diligent, ardent, and resolute, the unliberated mind becomes liberated, the mental corruptions that were not eliminated go to utter elimination, and the unsurpassed freedom from bondage that was not attained is attained."

21. When this was said, the householder Dasama of Aṭṭhakanagara said this to the Venerable Ānanda - "Just as, venerable Ānanda, a man seeking only one treasure opening might at once find eleven treasure openings; just so indeed, venerable sir, I, seeking one door to the Deathless, have at once obtained eleven doors to the Deathless for development. Just as, venerable sir, a man might have a house with eleven doors, and when that house is on fire, he would be able to bring himself to safety through even one door; just so indeed, venerable sir, through even one of these eleven doors to the Deathless, I shall be able to bring myself to safety. If indeed, venerable sir, these heterodox followers will seek a teacher's fee for their teacher, why should I not make an offering to the Venerable Ānanda!" Then the householder Dasama of Aṭṭhakanagara, having assembled the Community of monks from Pāṭaliputta and Vesālī, with his own hand satisfied and served them with superior solid and soft food, clothed each and every monk individually with a suit of garments, clothed the Venerable Ānanda with the three robes, and had a monastery worth five hundred built for the Venerable Ānanda.

The Discourse on the Man from Aṭṭhakanāgara is concluded as second.

3.

The Discourse on the Trainee

22. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Nigrodha Monastery. Now at that time the Sakyans of Kapilavatthu had a new assembly hall, recently built, not yet inhabited by any ascetic or brahmin or any human being. Then the Sakyans of Kapilavatthu approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, the Sakyans of Kapilavatthu said this to the Blessed One - "Here, venerable sir, the Sakyans of Kapilavatthu have a new assembly hall, 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 Sakyans of Kapilavatthu will use it. That would be for the welfare and happiness of the Sakyans of Kapilavatthu for a long time." The Blessed One consented by silence. Then the Sakyans of Kapilavatthu, 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 new assembly hall; having approached, they completely spread the assembly hall with coverings, prepared seats, set up a water jar, and lit an oil lamp, then approached the Blessed One; having approached, they paid respect to the Blessed One and stood to one side. Standing to one side, the Sakyans of Kapilavatthu said this to the Blessed One - "The assembly hall is completely spread with coverings, venerable sir, seats have been prepared, a water jar has been set up, an oil lamp has been lit. Now let the Blessed One do as he thinks fit, venerable sir." Then the Blessed One, 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 Sakyans of Kapilavatthu 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 Sakyans of Kapilavatthu with a talk on the Teaching for much of the night, addressed the Venerable Ānanda - "Let the practice of a learner occur to you, Ānanda, for the Sakyans of Kapilavatthu. My back aches; I will stretch it." "Yes, venerable sir," the Venerable Ānanda 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.

23. Then the Venerable Ānanda addressed Mahānāma the Sakyan - "Here, Mahānāma, a noble disciple is accomplished in morality, is one with guarded doors in the sense faculties, is one who knows moderation in food, is devoted to wakefulness, is endowed with seven good qualities, and 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.

24. "And how, Mahānāma, is a noble disciple accomplished in morality? Here, Mahānāma, a noble disciple 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. Thus, Mahānāma, a noble disciple is accomplished in morality.

"And how, Mahānāma, is a noble disciple one with guarded doors in the sense faculties? Here, Mahānāma, a noble disciple, 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. Etc. Having smelled an odour with the nose... etc... Having tasted a flavour with the tongue... etc... Having touched a tangible object with the body... etc... 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. Thus, Mahānāma, a noble disciple is one with guarded doors in the sense faculties.

"And how, Mahānāma, is a noble disciple one who knows moderation in food? Here, Mahānāma, a noble disciple, having reflected wisely, takes food - 'not for amusement, not for intoxication, not for adornment, not for beautification; 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."' Thus, Mahānāma, a noble disciple is one who knows moderation in food.

"And how, Mahānāma, is a noble disciple devoted to wakefulness? Here, Mahānāma, a noble disciple during the day by walking and sitting purifies the mind of obstructive mental states, during the first watch of the night by walking and sitting purifies the mind of obstructive mental states, during the middle watch of the night lies down in the lion's posture on the right side, overlapping foot upon foot, mindful and fully aware, having attended to the perception of rising, during the last watch of the night, having risen, by walking and sitting purifies the mind of obstructive mental states. Thus, Mahānāma, a noble disciple is devoted to wakefulness.

25. "And how, Mahānāma, is a noble disciple endowed with seven good qualities? Here, Mahānāma, a noble disciple 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 has shame, he is ashamed of bodily misconduct, verbal misconduct, mental misconduct, he is ashamed of the attainment of evil unwholesome mental states. He has moral fear, he fears bodily misconduct, verbal misconduct, mental misconduct, he fears the attainment of evil unwholesome mental states. He 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 assert 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. 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 mindful, endowed with the highest mindfulness and discretion, remembering and recollecting what was done long ago and what was said long ago. He is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering. Thus, Mahānāma, a noble disciple is endowed with seven good qualities.

26. "And how, Mahānāma, is a noble disciple 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? Here, Mahānāma, a noble disciple, 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, with internal confidence... 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 and pain, and with the previous disappearance of joy and displeasure... etc. he enters and dwells in the fourth meditative absorption. Thus, Mahānāma, a noble disciple 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.

27. "Since, Mahānāma, a noble disciple is thus accomplished in morality, is thus one with guarded doors in the sense faculties, is thus one who knows moderation in food, is thus devoted to wakefulness, is thus endowed with seven good qualities, is thus 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, this is called, Mahānāma, a noble disciple who is a learner in the practice, attained to the state of not being a rotten egg, capable of breaking through, capable of highest enlightenment, capable of the achievement of the unsurpassed freedom from bondage. Just as, Mahānāma, a hen's eggs, eight or ten or twelve, if they were properly sat upon by the hen, properly warmed, properly incubated, even though such a wish might not arise in that hen - 'Oh indeed, may these chicks, having broken through the egg shell with the tips of their claws or with their beaks, hatch out safely!' - yet those chicks are capable of breaking through the egg shell with the tips of their claws or with their beaks and hatching out safely. Even so, Mahānāma, since a noble disciple is thus accomplished in morality, is thus one with guarded doors in the sense faculties, is thus one who knows moderation in food, is thus devoted to wakefulness, is thus endowed with seven good qualities, is thus 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, this is called, Mahānāma, a noble disciple who is a learner in the practice, attained to the state of not being a rotten egg, capable of breaking through, capable of highest enlightenment, capable of the achievement of the unsurpassed freedom from bondage.

28. "That noble disciple, Mahānāma, having come to this very unsurpassed purity of mindfulness due to equanimity, recollects manifold past lives, as follows - one birth, two births, etc. Thus with aspects and terms he recollects manifold past lives. This is his first breaking forth, like a chick from the egg-shell.

"That noble disciple, Mahānāma, having come to this unsurpassed purity of mindfulness due to equanimity, with the divine eye, which is pure and surpasses the human, sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, etc. he understands beings according to their actions. This is his second breaking forth, like a chick from the egg-shell.

"That noble disciple, Mahānāma, having come to this very unsurpassed purity of mindfulness due to equanimity, 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 his third breaking forth, like a chick from the egg-shell.

29. "Since, Mahānāma, a noble disciple is accomplished in morality, this too is his conduct; since, Mahānāma, a noble disciple is one with guarded doors in the sense faculties, this too is his conduct; since, Mahānāma, a noble disciple is one who knows moderation in food, this too is his conduct; since, Mahānāma, a noble disciple is devoted to wakefulness, this too is his conduct; since, Mahānāma, a noble disciple is endowed with seven good qualities, this too is his conduct; since, Mahānāma, a noble disciple 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, this too is his conduct.

"And since, Mahānāma, a noble disciple recollects manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he recollects manifold past lives, this too is his true knowledge; since, Mahānāma, a noble disciple with the divine eye, which is pure and surpasses the human, sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, etc. he understands beings according to their actions, this too is his true knowledge. Since, Mahānāma, a noble disciple, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions, this too is his true knowledge.

"This is called, Mahānāma, a noble disciple 'accomplished in true knowledge', and also 'accomplished in conduct', and also 'accomplished in true knowledge and conduct'.

30. "This verse too, Mahānāma, was spoken by Brahmā Sanaṅkumāra -

"Now this verse, Mahānāma, was well sung by Brahmā Sanaṅkumāra, not badly sung, well spoken, not badly spoken, connected with benefit, not connected with harm, and is approved by the Blessed One."

Then the Blessed One, having risen, addressed the Venerable Ānanda - "Good, good, Ānanda, good indeed have you, Ānanda, spoken the practice of a learner to the Sakyans of Kapilavatthu."

This the Venerable Ānanda said. The Teacher was approving. The Sakyans of Kapilavatthu, delighted, rejoiced in what the Venerable Ānanda had said.

The Discourse on the Learner is concluded as third.

4.

The Discourse to Potaliya

31. Thus have I heard - On one occasion the Blessed One was dwelling among the Aṅguttarāpans, where there was a market town of the Aṅguttarāpans named Āpaṇa. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Āpaṇa for almsfood. Having walked for almsfood in Āpaṇa, after the meal, having returned from his alms round, he approached a certain jungle thicket for the day residence. Having plunged into that jungle thicket, he sat down for the day residence at the foot of a certain tree. Now the householder Potaliya, fully dressed with inner and outer robes, with umbrella and sandals, walking up and down for leg exercise, wandering about, approached that jungle thicket; having approached, having plunged into that jungle thicket, he approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he stood to one side. To the householder Potaliya standing to one side, the Blessed One said this - "There are indeed, householder, seats; if you wish, sit down." When this was said, the householder Potaliya, thinking "The ascetic Gotama addresses me with the term 'householder'," angry and displeased, remained silent. For the second time the Blessed One... etc. For the third time the Blessed One said this to the householder Potaliya - "There are indeed, householder, seats; if you wish, sit down." When this was said, the householder Potaliya, thinking "The ascetic Gotama addresses me with the term 'householder'," angry and displeased, said this to the Blessed One - "This, Master Gotama, is not proper, this is not fitting, that you address me with the term 'householder'." "But you have, householder, the characteristics, the marks, the signs as those of a householder." "Because, Master Gotama, all my business activities have been rejected, all my dealings have been cut off." "But in what way, householder, have all your business activities been rejected, all your dealings been cut off?" "Here, Master Gotama, whatever wealth or grain or silver or gold I had, all that has been handed over as inheritance to my sons; there I dwell without advising, without criticising, with food and clothing as my highest concern. Thus, Master Gotama, all my business activities have been rejected, all my dealings have been cut off." "You speak of the cutting off of dealings in one way, householder, but in the Noble One's discipline the cutting off of dealings is another way." "But in what way, venerable sir, is there the cutting off of dealings 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 there is the cutting off of dealings in the Noble One's discipline." "If so, householder, listen, pay close attention, I will speak." "Yes, venerable sir," the householder Potaliya assented to the Blessed One.

32. The Blessed One said this - "Householder, there are these eight principles that lead to the eradication of dealings in the Noble One's discipline. What are the eight? In dependence on non-killing of living beings, killing living beings is to be abandoned; in dependence on taking what is given, taking what is not given is to be abandoned; in dependence on truthful speech, lying is to be abandoned; in dependence on non-divisive speech, divisive speech is to be abandoned; in dependence on non-greedy attachment, greedy attachment is to be abandoned; in dependence on non-blaming anger, blaming anger is to be abandoned; in dependence on non-wrath and anguish, wrath and anguish is to be abandoned; in dependence on non-arrogance, arrogance is to be abandoned. These, householder, are the eight principles stated in brief, not analysed in detail, that lead to the eradication of dealings in the Noble One's discipline." "Venerable sir, these eight principles that have been stated in brief by the Blessed One, not analysed in detail, that lead to the eradication of dealings in the Noble One's discipline - it would be good, venerable sir, if the Blessed One would analyse these eight principles in detail, out of compassion." "If so, householder, listen, pay close attention, I will speak." "Yes, venerable sir," the householder Potaliya assented to the Blessed One. The Blessed One said this -

33. "'In dependence on non-killing of living beings, killing living beings is to be abandoned' - thus indeed this was said. Dependent on what was this said? Here, householder, a noble disciple considers thus: 'Whatever mental fetters because of which I would be one who kills living beings, I am practising for the abandoning and eradication of those mental fetters. If I were one who kills living beings, I myself would censure myself on account of killing living beings, the wise, having investigated, would censure me on account of killing living beings, upon the body's collapse at death an unfortunate realm is to be expected on account of killing living beings. This itself indeed is a mental fetter, this is a mental hindrance, namely killing living beings. And whatever mental corruptions, vexations, and fevers would arise on account of killing living beings, for one who abstains from killing living beings, those mental corruptions, vexations, and fevers do not exist.' 'In dependence on non-killing of living beings, killing living beings is to be abandoned' - thus what was said, this was said dependent on that.

34. "'In dependence on taking what is given, taking what is not given is to be abandoned' - thus indeed this was said. Dependent on what was this said? Here, householder, a noble disciple considers thus: 'Whatever mental fetters because of which I would be one who takes what is not given, I am practising for the abandoning and eradication of those mental fetters. If I were one who takes what is not given, I myself would censure myself on account of taking what is not given, the wise, having investigated, would censure me on account of taking what is not given, upon the body's collapse at death an unfortunate realm is to be expected on account of taking what is not given. This itself indeed is a mental fetter, this is a mental hindrance, namely taking what is not given. And whatever mental corruptions, vexations, and fevers would arise on account of taking what is not given, for one who abstains from taking what is not given, those mental corruptions, vexations, and fevers do not exist.' 'In dependence on taking what is given, taking what is not given is to be abandoned' - thus what was said, this was said dependent on that.

35. "'In dependence on truthful speech, lying is to be abandoned' - thus indeed this was said. Dependent on what was this said? Here, householder, a noble disciple considers thus: 'Whatever mental fetters because of which I would be a liar, I am practising for the abandoning and eradication of those mental fetters. If I were a liar, I myself would censure myself on account of lying, the wise, having investigated, would censure me on account of lying, upon the body's collapse at death an unfortunate realm is to be expected on account of lying. This itself indeed is a mental fetter, this is a mental hindrance, namely lying. And whatever mental corruptions, vexations, and fevers would arise on account of lying, for one who abstains from lying, those mental corruptions, vexations, and fevers do not exist.' 'In dependence on truthful speech, lying is to be abandoned' - thus what was said, this was said dependent on that.

36. "'In dependence on non-divisive speech, divisive speech is to be abandoned' - thus indeed this was said. Dependent on what was this said? Here, householder, a noble disciple considers thus: 'Whatever mental fetters because of which I would be one who speaks divisively, I am practising for the abandoning and eradication of those mental fetters. If I were one who speaks divisively, I myself would censure myself on account of divisive speech, the wise, having investigated, would censure me on account of divisive speech, upon the body's collapse at death an unfortunate realm is to be expected on account of divisive speech. This itself indeed is a mental fetter, this is a mental hindrance, namely divisive speech. And whatever mental corruptions, vexations, and fevers would arise on account of divisive speech, for one who abstains from divisive speech, those mental corruptions, vexations, and fevers do not exist.' 'In dependence on non-divisive speech, divisive speech is to be abandoned' - thus what was said, this was said dependent on that.

37. "'In dependence on non-greedy attachment, greedy attachment is to be abandoned' - thus indeed this was said. Dependent on what was this said? Here, householder, a noble disciple considers thus: 'Whatever mental fetters because of which I would be one with greedy attachment, I am practising for the abandoning and eradication of those mental fetters. If I were one with greedy attachment, I myself would censure myself on account of greedy attachment, the wise, having investigated, would censure me on account of greedy attachment, upon the body's collapse at death an unfortunate realm is to be expected on account of greedy attachment. This itself indeed is a mental fetter, this is a mental hindrance, namely greedy attachment. And whatever mental corruptions, vexations, and fevers would arise on account of greedy attachment, for one who abstains from greedy attachment, those mental corruptions, vexations, and fevers do not exist.' 'In dependence on non-greedy attachment, greedy attachment is to be abandoned' - thus what was said, this was said dependent on that.

38. "'In dependence on non-blaming anger, blaming anger is to be abandoned' - thus indeed this was said. Dependent on what was this said? Here, householder, a noble disciple considers thus: 'Whatever mental fetters because of which I would be one who blames with anger, I am practising for the abandoning and eradication of those mental fetters. If I were one who blames with anger, I myself would censure myself on account of blaming anger, the wise, having investigated, would censure me on account of blaming anger, upon the body's collapse at death an unfortunate realm is to be expected on account of blaming anger. This itself indeed is a mental fetter, this is a mental hindrance, namely blaming anger. And whatever mental corruptions, vexations, and fevers would arise on account of blaming anger, for one who is without blaming anger, those mental corruptions, vexations, and fevers do not exist.' 'In dependence on non-blaming anger, blaming anger is to be abandoned' - thus what was said, this was said dependent on that.

39. "'In dependence on non-wrath and anguish, wrath and anguish is to be abandoned' - thus indeed this was said. Dependent on what was this said? Here, householder, a noble disciple considers thus: 'Whatever mental fetters because of which I would be one with wrath and anguish, I am practising for the abandoning and eradication of those mental fetters. If I were one with wrath and anguish, I myself would censure myself on account of wrath and anguish, the wise, having investigated, would censure me on account of wrath and anguish, upon the body's collapse at death an unfortunate realm is to be expected on account of wrath and anguish. This itself indeed is a mental fetter, this is a mental hindrance, namely wrath and anguish. And whatever mental corruptions, vexations, and fevers would arise on account of wrath and anguish, for one without wrath and anguish, those mental corruptions, vexations, and fevers do not exist.' 'In dependence on non-wrath and anguish, wrath and anguish is to be abandoned' - thus what was said, this was said dependent on that.

40. "'In dependence on non-arrogance, arrogance is to be abandoned' - thus indeed this was said. Dependent on what was this said? Here, householder, a noble disciple considers thus: 'Whatever mental fetters because of which I would be arrogant, I am practising for the abandoning and eradication of those mental fetters. If I were arrogant, I myself would censure myself on account of arrogance, the wise, having investigated, would censure me on account of arrogance, upon the body's collapse at death an unfortunate realm is to be expected on account of arrogance. This itself indeed is a mental fetter, this is a mental hindrance, namely arrogance. And whatever mental corruptions, vexations, and fevers would arise on account of arrogance, for one who is not arrogant, those mental corruptions, vexations, and fevers do not exist.' 'In dependence on non-arrogance, arrogance is to be abandoned' - thus what was said, this was said dependent on that.

41. "These, householder, are the eight principles stated in brief, analysed in detail, that lead to the eradication of dealings in the Noble One's discipline; but there is not yet the complete eradication of dealings in every way whatsoever in the Noble One's discipline."

"But in what way, venerable sir, is there the complete eradication of dealings in every way whatsoever 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 there is the complete eradication of dealings in every way whatsoever in the Noble One's discipline." "If so, householder, listen, pay close attention, I will speak." "Yes, venerable sir," the householder Potaliya assented to the Blessed One. The Blessed One said this -

The Talk on the Danger in Sensual Pleasures

42. "Just as, householder, a dog overcome by hunger and weakness might be present at a butcher's slaughterhouse. A skilled butcher or a butcher's apprentice might throw towards him a skeleton well-scraped, scraped, fleshless, smeared with blood. What do you think, householder, would that dog, licking that skeleton well-scraped, scraped, fleshless, smeared with blood, dispel his hunger and weakness?"

"No, Venerable Sir."

"What is the reason for this?"

"Because, venerable sir, that skeleton is well-scraped, scraped, fleshless, smeared with blood. That dog would only become a partaker of weariness and vexation." "Just so, householder, a noble disciple considers thus: 'Sensual pleasures have been declared by the Blessed One as like a skeleton, having much suffering, much anguish, the danger here is greater.' Having seen this as it really is with right wisdom, having avoided that equanimity which is of diversity, based on diversity, he develops that equanimity which is of unity, based on unity, where all clinging to worldly gains ceases without remainder.

43. "Just as, householder, a vulture or a heron or a hawk, having taken a slice of flesh, might fly up. Other vultures, herons, and hawks, having pursued and pursued it, might tear at it and pull it away. What do you think, householder, if that vulture or heron or hawk did not quickly give up that slice of flesh, on that account it might undergo death or suffering like death?"

"Yes, venerable sir."

"Just so, householder, a noble disciple considers thus: 'Sensual pleasures have been declared by the Blessed One as like a slice of flesh, having much suffering, much anguish, the danger here is greater.' Having seen this as it really is with right wisdom, having avoided that equanimity which is of diversity, based on diversity, he develops that equanimity which is of unity, based on unity, where all clinging to worldly gains ceases without remainder.

44. "Just as, householder, a man having taken a blazing grass torch might go against the wind. What do you think, householder, if that man did not quickly give up that blazing grass torch, that blazing grass torch would burn his hand or burn his arm or burn one or another of his limbs, on that account he might undergo death or suffering like death?"

"Yes, venerable sir."

"Just so, householder, a noble disciple considers thus: 'Sensual pleasures have been declared by the Blessed One as like a grass torch, having much suffering, much anguish, the danger here is greater.' Having seen this as it really is with right wisdom, etc. he develops that very equanimity.

45. "Just as, householder, there might be a charcoal pit, more than a man's height deep, full of glowing embers, without flame, without smoke. Then a man might come along, wishing to live, not wishing to die, wishing for happiness, averse to suffering. Two strong men, having seized him by both arms, might drag him towards the charcoal pit. What do you think, householder, would that man twist his body this way and that?"

"Yes, venerable sir."

"What is the reason for this?"

"It is known, venerable sir, to that man: 'I will fall into this charcoal pit, on that account I will undergo death or suffering like death.'" "Just so, householder, a noble disciple considers thus: 'Sensual pleasures have been declared by the Blessed One as like a charcoal pit, having much suffering, much anguish, the danger here is greater.' Having seen this as it really is with right wisdom, etc. he develops that very equanimity.

46. "Just as, householder, a man might see a dream of a pleasant park, a pleasant forest, pleasant ground, a pleasant pond. He, having awakened, would see nothing. "Just so, householder, a noble disciple considers thus: 'Sensual pleasures have been declared by the Blessed One as like a dream, having much suffering, much anguish, the danger here is greater.' Etc. he develops that very equanimity.

47. "Just as, householder, a man having borrowed goods, having asked for a vehicle or excellent jewelled earrings. He, honoured and surrounded by those borrowed goods, might proceed to the market place. People, having seen it, would say thus - 'A wealthy man indeed, friend, this person is, thus indeed do wealthy people enjoy their wealth.' The owners, wherever they might see him, right there they would take away their own things. What do you think, householder, would that be enough for that man's distress?"

"Yes, venerable sir."

"What is the reason for this?"

"Because, venerable sir, the owners are taking away their own things." "Just so, householder, a noble disciple considers thus: 'Sensual pleasures have been declared by the Blessed One as like borrowed goods, having much suffering, much anguish, the danger here is greater.' Etc. he develops that very equanimity.

48. "Just as, householder, not far from a village or a town there might be a dense jungle thicket. There might be a tree with ripe fruit and abundant fruit, and there might be no fruits fallen on the ground. Then a man might come along, desiring fruit, seeking fruit, wandering about in search of fruit. He, having plunged into that jungle thicket, might see that tree with ripe fruit and abundant fruit. He would think thus - 'This tree has ripe fruit and abundant fruit, and there are no fruits fallen on the ground. But I know how to climb a tree. What if I were to climb this tree and eat as much as I like and fill my lap?' He, having climbed that tree, would eat as much as he likes and fill his lap. Then a second man might come along, desiring fruit, seeking fruit, wandering about in search of fruit, having taken a sharp axe. He, having plunged into that jungle thicket, might see that tree with ripe fruit and abundant fruit. He would think thus - 'This tree has ripe fruit and abundant fruit, and there are no fruits fallen on the ground. But I do not know how to climb a tree. What if I were to cut this tree at the root and eat as much as I like and fill my lap?' He would cut that tree at the very root. What do you think, householder, if that man who had first climbed the tree did not quickly come down, would that tree, falling, break his hand or break his foot or break one or another of his limbs, and on that account might he undergo death or suffering like death?"

"Yes, venerable sir."

"Just so, householder, a noble disciple considers thus: 'Sensual pleasures have been declared by the Blessed One as like tree fruits, having much suffering, much anguish, the danger here is greater.' Having seen this as it really is with right wisdom, having avoided that equanimity which is of diversity, based on diversity, he develops that equanimity which is of unity, based on unity, where all clinging to worldly gains ceases without remainder.

49. "That noble disciple, householder, having come to this very unsurpassed purity of mindfulness due to equanimity, recollects manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he recollects manifold past lives.

"That noble disciple, householder, having come to this very unsurpassed purity of mindfulness due to equanimity, with the divine eye, which is pure and surpasses the human, sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, etc. he understands beings according to their actions.

"That noble disciple, householder, having come to this very unsurpassed purity of mindfulness due to equanimity, 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. To this extent indeed, householder, there is the complete eradication of dealings in every way whatsoever in the Noble One's discipline.

50. "What do you think, householder, just as in the Noble One's discipline there is the complete eradication of dealings in every way whatsoever, do you perceive such eradication of dealings in yourself?" "Who am I, venerable sir, and what is the complete eradication of dealings in every way whatsoever in the Noble One's discipline! I am far, venerable sir, from the complete eradication of dealings in every way whatsoever in the Noble One's discipline. For we, venerable sir, formerly imagined heterodox wandering ascetics, though being of inferior breed, to be of good breed; though being of inferior breed, we fed them food fit for those of good breed; though being of inferior breed, we placed them in a position fit for those of good breed; but we, venerable sir, imagined monks, though being of good breed, to be of inferior breed; though being of good breed, we fed them food fit for those of inferior breed; though being of good breed, we placed them in a position fit for those of inferior breed; but now we, venerable sir, will know heterodox wandering ascetics, being of inferior breed, as of inferior breed; being of inferior breed, we will feed them food fit for those of inferior breed; being of inferior breed, we will place them in a position fit for those of inferior breed. But we, venerable sir, will know monks, being of good breed, as of good breed; being of good breed, we will feed them food fit for those of good breed; being of good breed, we will place them in a position fit for those of good breed. The Blessed One has indeed, venerable sir, aroused in me love for ascetics towards ascetics, confidence in ascetics towards ascetics, respect for ascetics towards ascetics. 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, venerable sir, 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 Potaliya is concluded as fourth.

5.

The Discourse to Jīvaka

51. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in Jīvaka Komārabhacca's mango grove. Then Jīvaka Komārabhacca approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Jīvaka Komārabhacca said this to the Blessed One - "I have heard this, venerable sir - 'They kill living beings for the ascetic Gotama, and the ascetic Gotama knowingly consumes meat specifically prepared for him, dependent on that action.' Those who, venerable sir, say thus - 'They kill living beings for the ascetic Gotama, and the ascetic Gotama knowingly consumes meat specifically prepared for him, dependent on that action' - are they, venerable sir, speaking what has been said by the Blessed One, and do they not misrepresent the Blessed One with what is untrue, and do they explain what is in conformity with the Teaching, and does no reasonable counter-argument come to a blameworthy position?"

52. "Those, Jīvaka, who say thus - 'They kill living beings for the ascetic Gotama, and the ascetic Gotama knowingly consumes meat specifically prepared for him, dependent on that action' - they are not speaking what has been said by me, and they misrepresent me with what is untrue and not factual. I, Jīvaka, say that meat is not to be consumed on three grounds. Seen, heard, suspected - on these three grounds, Jīvaka, I say that meat is not to be consumed. I, Jīvaka, say that meat is to be consumed on three grounds. Not seen, not heard, not suspected - on these three grounds, Jīvaka, I say that meat is to be consumed.

53. "Here, Jīvaka, a monk dwells in dependence on a certain village or market town. He 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. A householder or a householder's son, having approached him, invites him for a meal for the morrow. If he wishes, Jīvaka, the monk consents. After that night has passed, in the earlier period of the day, having dressed, taking his bowl and robe, he approaches the dwelling of that householder or householder's son; having approached, he sits down on the prepared seat. That householder or householder's son serves him with superior almsfood. He does not think thus - 'How good it would be if this householder or householder's son would serve me with superior almsfood! Oh, if only this householder or householder's son would serve me with such superior almsfood in the future too!' - thus he does not think. He consumes that almsfood not greedy, not infatuated, not transgressing, seeing the danger, with wisdom of escape. What do you think, Jīvaka, does that monk at that time intend for affliction of himself, or intend for affliction of others, or intend for affliction of both?"

"No, Venerable Sir."

"Does not that monk, Jīvaka, at that time take only blameless food?"

"Yes, Venerable Sir. I have heard this, Venerable Sir - 'Brahmā is one who abides in friendliness.' This, Venerable Sir, has been seen by me with my own eyes in the Blessed One; for the Blessed One, Venerable Sir, is one who abides in friendliness." "Whatever lust, Jīvaka, whatever hate, whatever delusion by which one might have anger, that lust, that hate, that delusion has been abandoned by the Tathāgata, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. If, Jīvaka, you have spoken with reference to this, I allow you that." "This indeed, Venerable Sir, is what I have spoken with reference to."

54. "Here, Jīvaka, a monk dwells in dependence on a certain village or market town. He 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. A householder or a householder's son, having approached him, invites him for a meal for the morrow. If he wishes, Jīvaka, the monk consents. After that night has passed, in the earlier period of the day, having dressed, taking his bowl and robe, he approaches the dwelling of that householder or householder's son; having approached, he sits down on the prepared seat. That householder or householder's son serves him with superior almsfood. He does not think thus - 'How good it would be if this householder or householder's son would serve me with superior almsfood! Oh, if only this householder or householder's son would serve me with such superior almsfood in the future too!' - thus he does not think. He consumes that almsfood not greedy, not infatuated, not transgressing, seeing the danger, with wisdom of escape. What do you think, Jīvaka, does that monk at that time intend for affliction of himself, or intend for affliction of others, or intend for affliction of both?"

"No, Venerable Sir."

"Does not that monk, Jīvaka, at that time take only blameless food?"

"Yes, Venerable Sir. I have heard this, Venerable Sir - 'Brahmā is one who abides in equanimity.' This, Venerable Sir, has been seen by me with my own eyes in the Blessed One; for the Blessed One, Venerable Sir, is one who abides in equanimity." "Whatever lust, Jīvaka, whatever hate, whatever delusion by which one might be harming, or might be discontent, or might have aversion, that lust, that hate, that delusion has been abandoned by the Tathāgata, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. If, Jīvaka, you have spoken with reference to this, I allow you that." "This indeed, Venerable Sir, is what I have spoken with reference to."

55. "Whoever, Jīvaka, kills a living being for the Tathāgata or a disciple of the Tathāgata, he generates much demerit on five grounds. Since he, householder, says thus - 'Go, bring such and such a living being,' by this first ground he generates much demerit. Since that living being, being brought with a rope around its neck, experiences suffering and displeasure, by this second ground he generates much demerit. Since he says thus - 'Go, kill this living being,' by this third ground he generates much demerit. Since that living being, being killed, experiences suffering and displeasure, by this fourth ground he generates much demerit. Since he offends the Tathāgata or a disciple of the Tathāgata with what is not allowable, by this fifth ground he generates much demerit. Whoever, Jīvaka, kills a living being for the Tathāgata or a disciple of the Tathāgata, he generates much demerit on these five grounds."

When this was said, Jīvaka Komārabhacca said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir! Indeed, venerable sir, monks take allowable food; indeed, venerable sir, monks take blameless food. Excellent, venerable sir, excellent, venerable sir! Etc. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life."

The Discourse on Jīvaka is concluded as fifth.

6.

The Discourse to Upāli

56. Thus have I heard - On one occasion the Blessed One was dwelling at Nāḷandā in Pāvārika's mango grove. Now at that time Nigaṇṭha Nāṭaputta was residing at Nāḷandā together with a great assembly of Jains. Then Dīghatapassī the Jain, having walked for almsfood in Nāḷandā, after the meal, having returned from his alms round, approached Pāvārika's mango grove, approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he stood to one side. To Dīghatapassī the Jain standing to one side, the Blessed One said this - "There are indeed, ascetic, seats; if you wish, sit down." When this was said, Dīghatapassī the Jain, having taken a certain low seat, sat down to one side. To Dīghatapassī the Jain seated to one side, the Blessed One said this - "How many actions, ascetic, does Nigaṇṭha Nāṭaputta declare for the performance of evil action, for the continuation of evil action?"

"It is not the habit, friend Gotama, of Nigaṇṭha Nāṭaputta to declare 'action, action'; it is the habit, friend Gotama, of Nigaṇṭha Nāṭaputta to declare 'punishment, punishment'."

"How many punishments, ascetic, does Nigaṇṭha Nāṭaputta declare for the performance of evil action, for the continuation of evil action?"

"Three punishments, friend Gotama, Nigaṇṭha Nāṭaputta declares for the performance of evil action, for the continuation of evil action, as follows - bodily punishment, verbal punishment, mental punishment."

"But, ascetic, is bodily punishment one thing, verbal punishment another, mental punishment another?"

"Bodily punishment is one thing, friend Gotama, verbal punishment is another, mental punishment is another."

"But of these three punishments, ascetic, thus divided, thus distinguished, which punishment does Nigaṇṭha Nāṭaputta declare to be more blameworthy for the performance of evil action, for the continuation of evil action - whether bodily punishment, or verbal punishment, or mental punishment?"

"Of these three punishments, friend Gotama, thus divided, thus distinguished, Nigaṇṭha Nāṭaputta declares bodily punishment to be more blameworthy for the performance of evil action, for the continuation of evil action, not so verbal punishment, not so mental punishment."

"You say bodily punishment, ascetic?"

"I say bodily punishment, friend Gotama."

"You say bodily punishment, ascetic?"

"I say bodily punishment, friend Gotama."

"You say bodily punishment, ascetic?"

"I say bodily punishment, friend Gotama."

Thus the Blessed One established Dīghatapassī the Jain in this point of discussion up to the third time.

57. When this was said, Dīghatapassī the Jain said this to the Blessed One: "But you, friend Gotama, how many punishments do you declare for the performance of evil action, for the continuation of evil action?"

"It is not the habit, ascetic, of the Tathāgata to declare 'punishment, punishment'; it is the habit, ascetic, of the Tathāgata to declare 'action, action'."

"But you, friend Gotama, how many actions do you declare for the performance of evil action, for the continuation of evil action?"

"I declare, ascetic, three actions for the performance of evil action, for the continuation of evil action, as follows - bodily action, verbal action, mental action."

"But, friend Gotama, is bodily action one thing, verbal action another, mental action another?"

"Bodily action is one thing, ascetic, verbal action another, mental action another."

"But of these three actions, friend Gotama, thus divided, thus distinguished, which action do you declare to be more blameworthy for the performance of evil action, for the continuation of evil action - whether bodily action, or verbal action, or mental action?"

"Of these three actions, ascetic, thus divided, thus distinguished, I declare mental action to be more blameworthy for the performance of evil action, for the continuation of evil action, not so bodily action, not so verbal action."

"You say mental action, friend Gotama?"

"I say mental action, ascetic."

"You say mental action, friend Gotama?"

"I say mental action, ascetic."

"You say mental action, friend Gotama?"

"I say mental action, ascetic."

Thus Dīghatapassī the Jain, having established the Blessed One in this point of discussion up to the third time, rose from his seat and approached Nigaṇṭha Nāṭaputta.

58. Now at that time Nigaṇṭha Nāṭaputta was seated together with a great assembly of householders, an assembly from Bālaka with Upāli at its head. Nigaṇṭha Nāṭaputta saw Dīghatapassī the Jain coming from afar; having seen Dīghatapassī the Jain, he said this - "Well now, from where are you coming, ascetic, in the middle of the day?" "I am coming from here, venerable sir, from the presence of the ascetic Gotama." "But did you, ascetic, have any friendly conversation with the ascetic Gotama?" "I did indeed have, venerable sir, some friendly conversation with the ascetic Gotama." "In what way, then, ascetic, did you have some friendly conversation with the ascetic Gotama?" Then Dīghatapassī the Jain reported to Nigaṇṭha Nāṭaputta all the friendly conversation he had with the Blessed One. When this was said, Nigaṇṭha Nāṭaputta said this to Dīghatapassī the Jain - "Good, good, ascetic! Just as would be done by a learned disciple who rightly understands the Teacher's instruction, just so by Dīghatapassī the Jain has the ascetic Gotama been answered. For what does the miserable mental punishment amount to compared with this gross bodily punishment! Indeed bodily punishment is more blameworthy for the performance of evil action, for the continuation of evil action, not so verbal punishment, not so mental punishment."

59. When this was said, the householder Upāli said this to Nigaṇṭha Nāṭaputta: "Good, good, venerable sir Dīghatapassī! Just as would be done by a learned disciple who rightly understands the Teacher's instruction, just so by the venerable austere ascetic has the ascetic Gotama been answered. For what does the miserable mental punishment amount to compared with this gross bodily punishment! Indeed bodily punishment is more blameworthy for the performance of evil action, for the continuation of evil action, not so verbal punishment, not so mental punishment. Well then, venerable sir, I will go and refute the ascetic Gotama on this point of discussion. If the ascetic Gotama takes a stand with me as the venerable austere ascetic has established; just as a strong man might seize a long-haired ram by the hair and drag it towards him, drag it away, and drag it back and forth, just so I will drag the ascetic Gotama back and forth in debate. Just as a strong brewer's workman, having thrown a large brewer's straining basket into a deep water pool, might seize it by the corners and drag it towards him, drag it away, and drag it back and forth, just so I will drag the ascetic Gotama back and forth in debate. Just as a strong brewer's mixer, having seized a strainer by the corners, might shake it down, shake it up, and beat it out, just so I will shake down, shake up, and beat out the ascetic Gotama in debate. Just as a sixty-year-old elephant, having plunged into a deep pond, plays the game called hemp-washing, just so I, methinks, will play the game of hemp-washing with the ascetic Gotama. Well then, venerable sir, I will go and refute the ascetic Gotama on this point of discussion." "Go, householder, refute the ascetic Gotama on this point of discussion. For either I, householder, might refute the ascetic Gotama, or Dīghatapassī the Jain, or you."

60. When this was said, Dīghatapassī the Jain said this to Nigaṇṭha Nāṭaputta: "Venerable sir, this does not please me, that the householder Upāli should refute the ascetic Gotama. For, venerable sir, the ascetic Gotama is deceitful; he knows an enticing magic by which he entices the disciples of other sects." "This is impossible, ascetic, there is no chance that the householder Upāli should become a disciple of the ascetic Gotama. But there is indeed the possibility that the ascetic Gotama should become a disciple of the householder Upāli. Go, householder, refute the ascetic Gotama on this point of discussion. For either I, householder, might refute the ascetic Gotama, or Dīghatapassī the Jain, or you." For the second time Dīghatapassī... etc. For the third time Dīghatapassī the Jain said this to Nigaṇṭha Nāṭaputta: "Venerable sir, this does not please me, that the householder Upāli should refute the ascetic Gotama. For, venerable sir, the ascetic Gotama is deceitful; he knows an enticing magic by which he entices the disciples of other sects." "This is impossible, ascetic, there is no chance that the householder Upāli should become a disciple of the ascetic Gotama. But there is indeed the possibility that the ascetic Gotama should become a disciple of the householder Upāli. Go, householder, refute the ascetic Gotama on this point of discussion. For either I, householder, might refute the ascetic Gotama, or Dīghatapassī the Jain, or you." "Yes, venerable sir," the householder Upāli replied to Nigaṇṭha Nāṭaputta, and rising from his seat, having paid respect to Nigaṇṭha Nāṭaputta and circumambulated him keeping him on his right, he approached Pāvārika's mango grove, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the householder Upāli said this to the Blessed One: "Did Dīghatapassī the Jain come here, venerable sir?"

"Dīghatapassī the Jain did come here, householder."

"But did you, venerable sir, have any friendly conversation with Dīghatapassī the Jain?"

"I did indeed have, householder, some friendly conversation with Dīghatapassī the Jain."

"In what way, then, venerable sir, did you have some friendly conversation with Dīghatapassī the Jain?"

Then the Blessed One reported to the householder Upāli all the friendly conversation he had with Dīghatapassī the Jain.

61. When this was said, the householder Upāli said this to the Blessed One: "Good, good, venerable sir Tapassī! Just as would be done by a learned disciple who rightly understands the Teacher's instruction, just so by Dīghatapassī the Jain has the Blessed One been answered. For what does the miserable mental punishment amount to compared with this gross bodily punishment? Indeed bodily punishment is more blameworthy for the performance of evil action, for the continuation of evil action, not so verbal punishment, not so mental punishment." "If indeed you, householder, standing firm in truth would discuss, there could be friendly conversation between us here." "Standing firm in truth, venerable sir, I will discuss; let there be friendly conversation between us here."

62. "What do you think, householder, suppose here a Jain were sick, afflicted, severely ill, forbidden cold water, using hot water. He, not obtaining cold water, might die. Now for this one, householder, where does Nigaṇṭha Nāṭaputta declare his rebirth?"

"There are, venerable sir, deities called 'mind-attached'; there he is reborn."

"What is the reason for this?"

"Because, venerable sir, he dies with his mind attached."

"Pay attention, householder, having paid attention, householder, answer. Your latter statement does not connect with your former, nor your former with your latter. But this speech was spoken by you, householder - 'Standing firm in truth, venerable sir, I will discuss; let there be friendly conversation between us here.'" "Although, venerable sir, the Blessed One says thus, indeed bodily punishment is more blameworthy for the performance of evil action, for the continuation of evil action, not so verbal punishment, not so mental punishment."

63. "What do you think, householder, suppose here a Jain were restrained by the fourfold restraint, held back from all water, yoked to all water, having shaken off all water, pervaded by all water. He, going forward and going back, brings destruction to many small living beings. Now for this one, householder, what result does Nigaṇṭha Nāṭaputta declare?"

"What is unintentional, venerable sir, Nigaṇṭha Nāṭaputta declares is not greatly blameworthy."

"But if, householder, he intends?"

"It is greatly blameworthy, venerable sir."

"But in what, householder, does Nigaṇṭha Nāṭaputta declare intention?"

"In mental punishment, venerable sir."

"Pay attention, householder, having paid attention, householder, answer. Your latter statement does not connect with your former, nor your former with your latter. But this speech was spoken by you, householder - 'Standing firm in truth, venerable sir, I will discuss; let there be friendly conversation between us here.'" "Although, venerable sir, the Blessed One says thus, indeed bodily punishment is more blameworthy for the performance of evil action, for the continuation of evil action, not so verbal punishment, not so mental punishment."

64. "What do you think, householder, is this Nāḷandā prosperous and flourishing, populous, crowded with people?"

"Yes, venerable sir, this Nāḷandā is prosperous and flourishing, populous, crowded with people."

"What do you think, householder, suppose here a man were to come with a drawn sword. He might speak thus - 'I will make all the living beings in this Nāḷandā into one heap of flesh, one pile of flesh, in one moment, in one instant.' What do you think, householder, is that man able to make all the living beings in this Nāḷandā into one heap of flesh, one pile of flesh, in one moment, in one instant?"

"Even ten men, venerable sir, even twenty men, venerable sir, even thirty men, venerable sir, even forty men, venerable sir, even fifty men, venerable sir, are not able to make all the living beings in this Nāḷandā into one heap of flesh, one pile of flesh, in one moment, in one instant. For what does one miserable man amount to!"

"What do you think, householder, suppose here an ascetic or a brahmin possessing supernormal power, having attained mastery of mind, were to come. He might speak thus - 'I will reduce this Nāḷandā to ashes with one mental act of ill-will.' What do you think, householder, is that ascetic or brahmin possessing supernormal power, having attained mastery of mind, able to reduce this Nāḷandā to ashes with one mental act of ill-will?"

"Even ten Nāḷandās, venerable sir, even twenty Nāḷandās, even thirty Nāḷandās, even forty Nāḷandās, even fifty Nāḷandās, that ascetic or brahmin possessing supernormal power, having attained mastery of mind, is able to reduce to ashes with one mental act of ill-will. For what does one miserable Nāḷandā amount to!"

"Pay attention, householder, having paid attention, householder, answer. Your latter statement does not connect with your former, nor your former with your latter. But this speech was spoken by you, householder - 'Standing firm in truth, venerable sir, I will discuss; let there be friendly conversation between us here.'"

"Although, venerable sir, the Blessed One says thus, indeed bodily punishment is more blameworthy for the performance of evil action, for the continuation of evil action, not so verbal punishment, not so mental punishment."

65. "What do you think, householder, have you heard that the Daṇḍakī forest, the Kāliṅga forest, the Majjha forest, the Mātaṅga forest, became forest, became wilderness?"

"Yes, venerable sir, I have heard that the Daṇḍakī forest, the Kāliṅga forest, the Majjha forest, the Mātaṅga forest, became forest, became wilderness."

"What do you think, householder, what have you heard, by whom did the Daṇḍakī forest, the Kāliṅga forest, the Majjha forest, the Mātaṅga forest, become forest, become wilderness?"

"I have heard this, venerable sir, through the ill-will towards the sages, the Daṇḍakī forest, the Kāliṅga forest, the Majjha forest, the Mātaṅga forest, became forest, became wilderness."

"Pay attention, householder, having paid attention, householder, answer. Your latter statement does not connect with your former, nor your former with your latter. But this speech was spoken by you, householder - 'Standing firm in truth, venerable sir, I will discuss; let there be friendly conversation between us here.'"

66. "I was already delighted and satisfied, venerable sir, by the Blessed One's earlier simile. And yet, wishing to hear these various discernments of questions from the Blessed One, I thought the Blessed One should be opposed. 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."

67. "Investigate thoroughly, householder, thorough investigation is good for well-known people like you." "By this, venerable sir, I am exceedingly delighted and satisfied with the Blessed One, that the Blessed One said thus to me - 'Investigate thoroughly, householder, thorough investigation is good for well-known people like you.' For if, venerable sir, heterodox followers had obtained me as a disciple, they would carry a banner around almost the whole of Nāḷandā - 'The householder Upāli has become our disciple.' And yet the Blessed One said thus to me - 'Investigate thoroughly, householder, thorough investigation is good for well-known people like you.' I, venerable sir, for the second time go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life."

68. "For a long time, householder, your family has been like a well for the Jains, so that you might think a lump of food should be given to those of them who have arrived." "By this, venerable sir, I am exceedingly delighted and satisfied with the Blessed One, that the Blessed One said thus to me - 'For a long time, householder, your family has been like a well for the Jains, so that you might think a lump of food should be given to those of them who have arrived.' I have heard this, venerable sir, the ascetic Gotama says thus - 'Gifts should be given only to me, gifts should not be given to others; gifts should be given only to my disciples, gifts should not be given to the disciples of others; only what is given to me is of great fruit, what is given to others is not of great fruit; only what is given to my disciples is of great fruit, what is given to the disciples of others is not of great fruit.' And yet the Blessed One encourages me to give even to the Jains. But, venerable sir, we shall know the proper time for this. I, venerable sir, for the third time go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life."

69. Then the Blessed One gave a progressive discourse to the householder Upāli, as follows - a talk on giving, a talk on morality, a talk on heaven; he made known the danger, degradation, and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew that the householder Upāli was of pliant mind, of tender mind, of mind free from hindrances, of elated mind, of confident mind, then he made known that teaching of the Teaching which the Buddhas have themselves discovered - suffering, origin, cessation, path. Just as a pure cloth, free from stains, would properly receive dye, even so, in the householder Upāli, in that very seat, the stainless, spotless eye of the Teaching arose - "Whatever has the nature of arising, all that has the nature of cessation." Then the householder Upāli, having seen the Teaching, having attained the Teaching, having understood the Teaching, having penetrated the Teaching, having crossed over doubt, having gone beyond uncertainty, having attained self-confidence, not relying on others in the Teacher's instruction, said this to the Blessed One - "Well then, venerable sir, we will now go. We have much to do, we have many duties." "Now do as you think fit, householder."

70. Then the householder Upāli, having delighted in and given thanks for what the Blessed One had said, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and approached his own dwelling; having approached, he addressed the doorkeeper - "From this day forth, my dear doorkeeper, I close the door to the Jains and female Jains, the door is open to the Blessed One's monks, nuns, male lay followers, and female lay followers. If any Jain comes, you should say to him thus - 'Stop, venerable sir, do not enter. From this day forth the householder Upāli has become a disciple of the ascetic Gotama. The door is closed to the Jains and female Jains, the door is open to the Blessed One's monks, nuns, male lay followers, and female lay followers. If you, venerable sir, have need of almsfood, stand right here, they will bring it to you right here.'" "Yes, venerable sir," the doorkeeper assented to the householder Upāli.

71. Dīghatapassī the Jain heard - "The householder Upāli, it seems, has become a disciple of the ascetic Gotama." Then Dīghatapassī the Jain approached Nigaṇṭha Nāṭaputta; having approached, he said this to Nigaṇṭha Nāṭaputta - "I have heard this, venerable sir, the householder Upāli, it seems, has become a disciple of the ascetic Gotama." "This is impossible, ascetic, there is no chance that the householder Upāli should become a disciple of the ascetic Gotama. But there is indeed the possibility that the ascetic Gotama should become a disciple of the householder Upāli." For the second time Dīghatapassī the Jain... etc. For the third time Dīghatapassī the Jain said this to Nigaṇṭha Nāṭaputta: "I have heard this, venerable sir... etc. should become a disciple of the householder Upāli." "Well then, venerable sir, I will go to find out whether the householder Upāli has become a disciple of the ascetic Gotama or not." "Go, ascetic, find out whether the householder Upāli has become a disciple of the ascetic Gotama or not."

72. Then Dīghatapassī the Jain approached the dwelling of the householder Upāli. The doorkeeper saw Dīghatapassī the Jain coming from afar. Having seen Dīghatapassī the Jain, he said this - "Stop, venerable sir, do not enter. From this day forth the householder Upāli has become a disciple of the ascetic Gotama. The door is closed to the Jains and female Jains, the door is open to the Blessed One's monks, nuns, male lay followers, and female lay followers. If you, venerable sir, have need of almsfood, stand right here, they will bring it to you right here." "I have no need of almsfood, friend," having said this, he turned back from there and approached Nigaṇṭha Nāṭaputta; having approached, he said this to Nigaṇṭha Nāṭaputta - "It is indeed true, venerable sir, that the householder Upāli has become a disciple of the ascetic Gotama. This indeed I did not obtain from you, venerable sir; it does not please me, venerable sir, that the householder Upāli should refute the ascetic Gotama. For, venerable sir, the ascetic Gotama is deceitful; he knows an enticing magic by which he entices the disciples of other sects." The householder Upāli has been enticed by you, venerable sir, by the ascetic Gotama with his enticing magic." "This is impossible, ascetic, there is no chance that the householder Upāli should become a disciple of the ascetic Gotama. But there is indeed the possibility that the ascetic Gotama should become a disciple of the householder Upāli." For the second time Dīghatapassī the Jain said this to Nigaṇṭha Nāṭaputta - "It is indeed true, venerable sir, etc. should become a disciple of the householder Upāli." For the third time Dīghatapassī the Jain said this to Nigaṇṭha Nāṭaputta - "It is indeed true, venerable sir, etc. should become a disciple of the householder Upāli." "Well then, ascetic, I will go until I myself know whether the householder Upāli has become a disciple of the ascetic Gotama or not."

Then Nigaṇṭha Nāṭaputta together with a great assembly of Jains approached the dwelling of the householder Upāli. The doorkeeper saw Nigaṇṭha Nāṭaputta coming from afar. Having seen Nigaṇṭha Nāṭaputta, he said this - "Stop, venerable sir, do not enter. From this day forth the householder Upāli has become a disciple of the ascetic Gotama. The door is closed to the Jains and female Jains, the door is open to the Blessed One's monks, nuns, male lay followers, and female lay followers. If you, venerable sir, have need of almsfood, stand right here, they will bring it to you right here." "If so, my dear doorkeeper, go to where the householder Upāli is; having approached, say this to the householder Upāli - 'Nigaṇṭha Nāṭaputta, venerable sir, together with a great assembly of Jains is standing outside the door-porch; he wishes to see you.'" "Yes, venerable sir," the doorkeeper replied to Nigaṇṭha Nāṭaputta and approached the householder Upāli; having approached, he said this to the householder Upāli - "Nigaṇṭha Nāṭaputta, venerable sir, together with a great assembly of Jains is standing outside the door-porch; he wishes to see you." "If so, my dear doorkeeper, prepare seats in the middle door-hall." "Yes, venerable sir," the doorkeeper replied to the householder Upāli, and having prepared seats in the middle door-hall, he approached the householder Upāli; having approached, he said this to the householder Upāli - "Seats have been prepared, venerable sir, in the middle door-hall. Now do as you think fit."

73. Then the householder Upāli approached the middle door-hall; having approached, he himself sat down on whichever seat there was the highest, the best, the foremost, and the most excellent, and addressed the doorkeeper - "If so, my dear doorkeeper, go to where Nigaṇṭha Nāṭaputta is; having approached, say this to Nigaṇṭha Nāṭaputta - 'The householder Upāli, venerable sir, says this - "Please enter, venerable sir, if you wish."'" "Yes, venerable sir," the doorkeeper replied to the householder Upāli and approached Nigaṇṭha Nāṭaputta; having approached, he said this to Nigaṇṭha Nāṭaputta - "The householder Upāli, venerable sir, says this - 'Please enter, venerable sir, if you wish.'" Then Nigaṇṭha Nāṭaputta together with a great assembly of Jains approached the middle door-hall. Then the householder Upāli - who formerly, whenever he saw Nigaṇṭha Nāṭaputta coming from afar, having gone out to meet him, would dust off with his upper robe whichever seat there was the highest, the best, the foremost, and the most excellent, and taking hold of it, would have him sit down - now himself sat down on whichever seat there was the highest, the best, the foremost, and the most excellent, and said this to Nigaṇṭha Nāṭaputta - "There are indeed, venerable sir, seats; if you wish, sit down." When this was said, Nigaṇṭha Nāṭaputta said this to the householder Upāli - "You are mad, householder, you are a fool, householder! Having said 'I will go, venerable sir, and refute the ascetic Gotama,' having gone, you have come back caught in a great net of debate. Just as, householder, a man who goes to fetch testicles might come back with his testicles removed, or just as, householder, a man who goes to fetch eyes might come back with his eyes removed; just so you, householder, having said 'I will go, venerable sir, and refute the ascetic Gotama,' having gone, you have come back caught in a great net of debate. You have been enticed, householder, by the ascetic Gotama with his enticing magic."

74. "Excellent, venerable sir, is the enticing magic; beautiful, venerable sir, is the enticing magic; may my dear relatives and blood-relations be enticed by this enticing magic, venerable sir; it would be for the welfare and happiness of my dear relatives and blood-relations for a long time; if even all the warriors, venerable sir, were to be enticed by this enticing magic; it would be for the welfare and happiness of all the warriors for a long time; if even all the brahmins, venerable sir... etc. merchants... etc. workers were to be enticed by this enticing magic; it would be for the welfare and happiness of all the workers for a long time; if even the world with its gods, venerable sir, with its Māras, with its Brahmās, the generation with its ascetics and brahmins, with its gods and humans, were to be enticed by this enticing magic; it would be for the welfare and happiness of the world with its gods, with its Māras, with its Brahmās, of the generation with its ascetics and brahmins, with its gods and humans, for a long time." If so, venerable sir, I will make a simile for you. By means of a simile some wise men understand the meaning of what is said.

75. "Once in the past, venerable sir, a certain brahmin who was old, aged, and elderly had a young maiden as wife who was pregnant and near to giving birth. Then, venerable sir, that maiden said this to that brahmin - 'Go, brahmin, having bought a young monkey from the market, bring it, which will be a plaything for my boy.' When this was said, that brahmin said this to that maiden - 'Wait, madam, until she gives birth. If you, madam, give birth to a boy, for you I will buy a young male monkey from the market and bring it, which will be a plaything for your boy. But if you, madam, give birth to a girl, for you I will buy a young female monkey from the market and bring it, which will be a plaything for your girl.' For the second time, venerable sir, that maiden... etc. For the third time, venerable sir, that maiden said this to that brahmin - 'Go, brahmin, having bought a young monkey from the market, bring it, which will be a plaything for my boy.' Then, venerable sir, that brahmin, filled with lust and with mind bound in love for that maiden, having bought a young monkey from the market and brought it, said this to that maiden - 'This, madam, is a young monkey bought from the market and brought for you, which will be a plaything for your boy.' When this was said, venerable sir, that maiden said this to that brahmin - 'Go, brahmin, having taken this young monkey, approach Rattapāṇi the washerman's son; having approached, say this to Rattapāṇi the washerman's son - "I wish, my dear Rattapāṇi, this young monkey to be dyed with the dye called yellow ointment, beaten and beaten again, polished on both sides."'

"Then, venerable sir, that brahmin, filled with lust and with mind bound in love for that maiden, having taken that young monkey, approached Rattapāṇi the washerman's son; having approached, he said this to Rattapāṇi the washerman's son - 'I wish, my dear Rattapāṇi, this young monkey to be dyed with the dye called yellow ointment, beaten and beaten again, polished on both sides.' When this was said, venerable sir, Rattapāṇi the washerman's son said this to that brahmin - 'This young monkey of yours is indeed fit for dyeing, but not fit for beating, not fit for polishing.' Just so, venerable sir, the doctrine of the foolish Jains is fit for dyeing for fools, not for the wise, not fit for questioning, not fit for scrutiny. Then, venerable sir, that brahmin at a later time, having taken a new suit of cloth, approached Rattapāṇi the washerman's son; having approached, he said this to Rattapāṇi the washerman's son - 'I wish, my dear Rattapāṇi, this new suit of cloth to be dyed with the dye called yellow ointment, beaten and beaten again, polished on both sides.' When this was said, venerable sir, Rattapāṇi the washerman's son said this to that brahmin - 'This new suit of cloth of yours, venerable sir, is fit for dyeing and fit for beating and fit for polishing.' Just so, venerable sir, the doctrine of that Blessed One, the Worthy One, the Perfectly Self-awakened One, is fit for dyeing for the wise, not for fools, fit for questioning and fit for scrutiny."

"The assembly including the king knows thus, householder - 'The householder Upāli is a disciple of Nigaṇṭha Nāṭaputta.' Whose disciple should we consider you, householder?" When this was said, the householder Upāli, having risen from his seat, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to Nigaṇṭha Nāṭaputta - "If so, venerable sir, listen to whose disciple I am" -

76.

77. "But when, householder, were these praises of the ascetic Gotama concocted by you?" "Just as, venerable sir, from a great heap of various flowers, a skilled garland-maker or a garland-maker's apprentice might string a variegated garland; just so, venerable sir, that Blessed One has many praises, many hundreds of praises. For who, venerable sir, would not praise one who deserves praise?" Then, as Nigaṇṭha Nāṭaputta could not endure the honour shown to the Blessed One, right there hot blood gushed from his mouth.

The Discourse on Upāli is concluded as sixth.

7.

The Discourse on the Dog-Duty Ascetic

78. Thus have I heard - On one occasion the Blessed One was dwelling among the Koliyans, where there was a market town of the Koliyans named Haliddavasana. Then Puṇṇa the Koliyan's son, who practised the ox-duty, and the naked ascetic Seniyo, who practised the dog-duty, approached the Blessed One; having approached, Puṇṇa the Koliyan's son, who practised the ox-duty, paid respect to the Blessed One and sat down to one side. But the naked ascetic Seniyo, who practised the dog-duty, exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he crouched down like a dog and sat down to one side. Seated to one side, Puṇṇa the Koliyan's son, who practised the ox-duty, said this to the Blessed One - "This naked ascetic Seniyo, venerable sir, who practises the dog-duty, does what is difficult to do; he eats food thrown on the ground. That dog-duty of his has been completely taken upon himself for a long time. What is his destination, what is his future life?" "Enough, Puṇṇa, let this be; do not ask me this." For the second time Puṇṇa the Koliyan's son, who practised the ox-duty, etc. For the third time Puṇṇa the Koliyan's son, who practised the ox-duty, said this to the Blessed One - "This naked ascetic Seniyo, venerable sir, who practises the dog-duty, does what is difficult to do; he eats food thrown on the ground. That dog-duty of his has been completely taken upon himself for a long time. What is his destination, what is his future life?"

79. "Certainly indeed I cannot obtain this from you, Puṇṇa. Enough, Puṇṇa, let this be; do not ask me this." But I will explain to you. Here, Puṇṇa, a certain one develops the dog-duty completely and uninterruptedly, develops the dog-morality completely and uninterruptedly, develops the dog-mind completely and uninterruptedly, develops the dog-deportment completely and uninterruptedly. He, having developed the dog-duty completely and uninterruptedly, having developed the dog-morality completely and uninterruptedly, having developed the dog-mind completely and uninterruptedly, having developed the dog-deportment completely and uninterruptedly, upon the body's collapse at death, is reborn in the company of dogs. But if he has such a view - '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,' that is his wrong view. For one of wrong view, Puṇṇa, I declare one of two destinations - either hell or the animal realm. Thus indeed, Puṇṇa, the dog-duty when succeeding leads to the company of dogs, when failing to hell." When this was said, the naked ascetic Seniyo who practised the dog-duty wailed and shed tears.

Then the Blessed One said this to Puṇṇa the Koliyan's son who practised the ox-duty - "This indeed I did not obtain from you, Puṇṇa. Enough, Puṇṇa, let this be; do not ask me this." "I am not, venerable sir, weeping because the Blessed One said thus to me; but, venerable sir, this dog-duty of mine has been completely taken upon myself for a long time. This, venerable sir, is Puṇṇa the Koliyan's son who practises the ox-duty. That ox-duty of his has been completely taken upon himself for a long time. What is his destination, what is his future life?" "Enough, Seniyo, let this be; do not ask me this." For the second time the naked ascetic Seniyo... etc. For the third time the naked ascetic Seniyo who practised the dog-duty said this to the Blessed One - "This, venerable sir, is Puṇṇa the Koliyan's son who practises the ox-duty. That ox-duty of his has been completely taken upon himself for a long time. What is his destination, what is his future life?"

80. "Certainly indeed I cannot obtain this from you, Seniyo. Enough, Seniyo, let this be; do not ask me this." But I will explain to you. Here, Seniyo, a certain one develops the ox-duty completely and uninterruptedly, develops the ox-morality completely and uninterruptedly, develops the ox-mind completely and uninterruptedly, develops the ox-deportment completely and uninterruptedly. He, having developed the ox-duty completely and uninterruptedly, having developed the ox-morality completely and uninterruptedly, having developed the ox-mind completely and uninterruptedly, having developed the ox-deportment completely and uninterruptedly, upon the body's collapse at death, is reborn in the company of cattle. But if he has such a view - '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,' that is his wrong view. For one of wrong view, Seniyo, I declare one of two destinations - either hell or the animal realm. Thus indeed, Seniyo, the ox-duty when succeeding leads to the company of cattle, when failing to hell." When this was said, Puṇṇa the Koliyan's son, who practised the ox-duty, wailed and shed tears.

Then the Blessed One said this to the naked ascetic Seniyo who practised the dog-duty - "This indeed I did not obtain from you, Seniyo. Enough, Seniyo, let this be; do not ask me this." "I am not, venerable sir, weeping because the Blessed One said thus to me; but, venerable sir, this ox-duty of mine has been completely taken upon myself for a long time. Thus confident am I, venerable sir, in the Blessed One; the Blessed One is able to teach the Teaching in such a way that I might abandon this ox-duty, and this naked ascetic Seniyo who practises the dog-duty might abandon that dog-duty." "If so, Puṇṇa, listen, pay close attention, I will speak." "Yes, venerable sir," Puṇṇa the Koliyan's son, who practised the ox-duty, assented to the Blessed One. The Blessed One said this -

81. "Puṇṇa, there are these four actions that I have realised by direct knowledge myself and proclaimed. What are the four? There is, Puṇṇa, action that is dark with dark result; there is, Puṇṇa, action that is bright with bright result; there is, Puṇṇa, action that is dark and bright with dark and bright result; there is, Puṇṇa, action that is neither dark nor bright with neither dark nor bright result, which leads to the elimination of action.

"And what, Puṇṇa, is action that is dark with dark result? Here, Puṇṇa, a certain one generates afflictive bodily activity, generates afflictive verbal activity, generates afflictive mental activity. He, having generated afflictive bodily activity, having generated afflictive verbal activity, having generated afflictive mental activity, is reborn in an afflictive world. When he has been reborn in an afflictive world, afflictive contacts touch him. He, being touched by afflictive contacts, feels afflictive feeling, exclusively painful, just as beings in hell. Thus indeed, Puṇṇa, rebirth of a being comes from what has come to be; by what one does, by that one is reborn; contacts touch one who has been reborn. Thus I say, Puṇṇa, 'beings are heirs to their actions.' This is called, Puṇṇa, action that is dark with dark result.

"And what, Puṇṇa, is action that is bright with bright result? Here, Puṇṇa, a certain one generates non-afflictive bodily activity, generates non-afflictive verbal activity, generates non-afflictive mental activity. He, having generated non-afflictive bodily activity, having generated non-afflictive verbal activity, having generated non-afflictive mental activity, is reborn in a non-afflictive world. When he has been reborn in a non-afflictive world, non-afflictive contacts touch him. He, being touched by non-afflictive contacts, feels non-afflictive feeling, exclusively pleasant, just as the gods of streaming radiance. Thus indeed, Puṇṇa, rebirth of a being comes from what has come to be; by what one does, by that one is reborn; contacts touch one who has been reborn. Thus I say, Puṇṇa, 'beings are heirs to their actions.' This is called, Puṇṇa, action that is bright with bright result.

"And what, Puṇṇa, is action that is dark and bright with dark and bright result? Here, Puṇṇa, a certain one generates bodily activity that is both afflictive and non-afflictive, generates verbal activity that is both afflictive and non-afflictive, generates mental activity that is both afflictive and non-afflictive. He, having generated bodily activity that is both afflictive and non-afflictive, having generated verbal activity that is both afflictive and non-afflictive, having generated mental activity that is both afflictive and non-afflictive, is reborn in a world that is both afflictive and non-afflictive. When he has been reborn in a world that is both afflictive and non-afflictive, contacts that are both afflictive and non-afflictive touch him. He, being touched by contacts that are both afflictive and non-afflictive, feels feeling that is both afflictive and non-afflictive, mingled pleasure and pain, just as human beings, some gods, and some beings in states of misfortune. Thus indeed, Puṇṇa, rebirth of a being comes from what has come to be; by what one does, by that one is reborn. Contacts touch one who has been reborn. Thus I say, Puṇṇa, 'beings are heirs to their actions.' This is called, Puṇṇa, action that is dark and bright with dark and bright result.

"And what, Puṇṇa, is action that is neither dark nor bright with neither dark nor bright result, which leads to the elimination of action? Therein, Puṇṇa, whatever volition there is for the abandoning of this action that is dark with dark result, whatever volition there is for the abandoning of this action that is bright with bright result, whatever volition there is for the abandoning of this action that is dark and bright with dark and bright result - this is called, Puṇṇa, action that is neither dark nor bright with neither dark nor bright result, which leads to the elimination of action. These, Puṇṇa, are the four actions that I have realised by direct knowledge myself and proclaimed."

82. When this was said, Puṇṇa the Koliyan's son, who practised the ox-duty, said this to the Blessed One: "Excellent, venerable sir, excellent, venerable sir! Just as, venerable sir, etc. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life." But the naked ascetic Seniyo, who practised the dog-duty, said this to the Blessed One: "Excellent, venerable sir, excellent, venerable sir! Just as, venerable sir, etc. made clear. I, venerable sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May I, venerable sir, receive the going forth in the presence of the Blessed One, may I receive the full ordination." "Whoever, Seniyo, was formerly of another sect and wishes for the going forth in this Teaching and discipline, wishes for full ordination, he undergoes probation for four months. After the elapse of four months, monks having won the favour give the going forth and give full ordination for monkhood. But here the difference among individuals is known to me."

"If, venerable sir, those formerly of other sects wishing for the going forth in this Teaching and discipline, wishing for full ordination, undergo probation for four months, and after the elapse of four months monks having won the favour give the going forth and give full ordination for monkhood, I will undergo probation for four years. After the elapse of four years, let monks having won the favour give the going forth and give full ordination for monkhood." The naked ascetic Seniyo, who practised the dog-duty, received the going forth in the presence of the Blessed One, he received full ordination. Not long after being fully ordained, the Venerable Seniyo, 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 - the final goal of the holy life, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." And the Venerable Seniyo became one of the Worthy Ones.

The Discourse on the Dog-duty Ascetic is concluded as seventh.

8.

The Discourse to Prince Abhaya

83. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then Prince Abhaya approached Nigaṇṭha Nāṭaputta; having approached, he paid respect to Nigaṇṭha Nāṭaputta and sat down to one side. To Prince Abhaya seated to one side, Nigaṇṭha Nāṭaputta said this - "Come, prince, refute the ascetic Gotama. Thus a good reputation will arise for you - 'Prince Abhaya has refuted the ascetic Gotama who is of such great supernormal power, of such great majesty.'" "But in what way, venerable sir, shall I refute the ascetic Gotama who is of such great supernormal power, of such great majesty?" "Come, prince, go to where the ascetic Gotama is; having approached, say this to the ascetic Gotama - 'Would the Tathāgata, venerable sir, speak such speech as is unpleasant and disagreeable to others?' If the ascetic Gotama, thus asked, answers thus - 'The Tathāgata, prince, would speak such speech as is unpleasant and disagreeable to others,' then you should say to him thus - 'Then what difference is there, venerable sir, between you and a worldling? For a worldling too would speak such speech as is unpleasant and disagreeable to others.' But if the ascetic Gotama, thus asked, answers thus - 'The Tathāgata, prince, would not speak such speech as is unpleasant and disagreeable to others,' then you should say to him thus - 'Then why, venerable sir, was Devadatta declared by you - "Devadatta is bound for the realm of misery, Devadatta is bound for hell, Devadatta will remain there for an aeon, Devadatta is incurable"? And by that speech of yours Devadatta was angry and displeased.' When the ascetic Gotama, prince, is asked this two-horned question, he will be able neither to spit it out nor to swallow it down. Just as if an iron hook were stuck in a man's throat, he would be able neither to spit it out nor to swallow it down; just so, prince, when the ascetic Gotama is asked this two-horned question, he will be able neither to spit it out nor to swallow it down." "Yes, venerable sir," Prince Abhaya replied to Nigaṇṭha Nāṭaputta, and rising from his seat, having paid respect to Nigaṇṭha Nāṭaputta and circumambulated him keeping him on his right, he approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side.

84. To Prince Abhaya seated to one side, having looked up at the sun, this thought occurred: "It is not the right time today to refute the Blessed One. Tomorrow I will refute the Blessed One at my own dwelling," and he said this to the Blessed One: "May the Blessed One consent to accept a meal from me for tomorrow as the fourth with himself, venerable sir." The Blessed One consented by silence. Then Prince Abhaya, having learned of the Blessed One's acceptance, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed. Then the Blessed One, after that night had passed, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of Prince Abhaya; having approached, he sat down on the prepared seat. Then Prince Abhaya with his own hand satisfied and served the Blessed One with superior solid and soft food. Then Prince Abhaya, when the Blessed One had finished eating and had removed his hand from the bowl, having taken a certain low seat, sat down to one side.

85. Seated to one side, Prince Abhaya said this to the Blessed One - "Would the Tathāgata, venerable sir, speak such speech as is unpleasant and disagreeable to others?" "There is no categorical answer to this, prince." "Here, venerable sir, the Jains have lost." "But why do you, prince, speak thus - 'Here, venerable sir, the Jains have lost'?" "Here, venerable sir, I approached Nigaṇṭha Nāṭaputta; having approached, I paid respect to Nigaṇṭha Nāṭaputta and sat down to one side. To me seated to one side, venerable sir, Nigaṇṭha Nāṭaputta said this - 'Come, prince, refute the ascetic Gotama. Thus a good reputation will arise for you - "Prince Abhaya has refuted the ascetic Gotama who is of such great supernormal power, of such great majesty."' When this was said, venerable sir, I said this to Nigaṇṭha Nāṭaputta - 'But in what way, venerable sir, shall I refute the ascetic Gotama who is of such great supernormal power, of such great majesty?' 'Come, prince, go to where the ascetic Gotama is; having approached, say this to the ascetic Gotama - "Would the Tathāgata, venerable sir, speak such speech as is unpleasant and disagreeable to others?" If the ascetic Gotama, thus asked, answers thus - "The Tathāgata, prince, would speak such speech as is unpleasant and disagreeable to others," then you should say to him thus - "Then what difference is there, venerable sir, between you and a worldling? For a worldling too would speak such speech as is unpleasant and disagreeable to others." But if the ascetic Gotama, thus asked, answers thus - "The Tathāgata, prince, would not speak such speech as is unpleasant and disagreeable to others," then you should say to him thus - "Then why, venerable sir, was Devadatta declared by you - 'Devadatta is bound for the realm of misery, Devadatta is bound for hell, Devadatta will remain there for an aeon, Devadatta is incurable'? And by that speech of yours Devadatta was angry and displeased." When the ascetic Gotama, prince, is asked this two-horned question, he will be able neither to spit it out nor to swallow it down. Just as if an iron hook were stuck in a man's throat, he would be able neither to spit it out nor to swallow it down; just so, prince, when the ascetic Gotama is asked this two-horned question, he will be able neither to spit it out nor to swallow it down.'"

86. Now at that time a young boy, dull, an infant lying on his back, was seated on the lap of Prince Abhaya. Then the Blessed One said this to Prince Abhaya - "What do you think, prince, if this boy, through your negligence or through the nurse's negligence, were to put a stick or a potsherd in his mouth, what would you do to him?" "I would remove it, venerable sir. If, venerable sir, I could not remove it at the first attempt, having grasped his head with my left hand, having made a crooked finger with my right hand, I would remove it even with blood. What is the reason for this? There is compassion in me for the boy." "Just so indeed, prince, whatever speech the Tathāgata knows to be not factual, untrue, not connected with benefit, and that is unpleasant and disagreeable to others, the Tathāgata does not speak that speech. Whatever speech too the Tathāgata knows to be factual, true, but not connected with benefit, and that is unpleasant and disagreeable to others, that speech too the Tathāgata does not speak. But whatever speech the Tathāgata knows to be factual, true, connected with benefit, and that is unpleasant and disagreeable to others, there the Tathāgata knows the proper time for the explanation of that speech. Whatever speech the Tathāgata knows to be not factual, untrue, not connected with benefit, and that is pleasant and agreeable to others, the Tathāgata does not speak that speech. Whatever speech too the Tathāgata knows to be factual, true, but not connected with benefit, and that is pleasant and agreeable to others, that speech too the Tathāgata does not speak. But whatever speech the Tathāgata knows to be factual, true, connected with benefit, and that is pleasant and agreeable to others, there the Tathāgata knows the proper time for the explanation of that speech. What is the reason for this? There is, prince, compassion in the Tathāgata for beings."

87. "These wise warriors, venerable sir, wise brahmins, wise householders, and wise ascetics, having prepared a question, approach the Tathāgata and ask it. Is this, venerable sir, previously reflected upon in the mind of the Blessed One: 'Those who approach me and ask thus, to them, thus asked, I will answer thus,' or does this occur to the Tathāgata spontaneously?"

"If so, prince, I will ask you a question about this very matter. As it pleases you, so you should answer it. What do you think, prince, are you skilled in the parts and components of a chariot?"

"Yes, venerable sir, I am skilled in the parts and components of a chariot."

"What do you think, prince, if those who approached you were to ask thus - 'What is the name of this part and component of a chariot?' Would this be previously reflected upon in your mind: 'Those who approach me and ask thus, to them, thus asked, I will answer thus,' or would this occur to you spontaneously?"

"For I, venerable sir, am known as a charioteer, skilled in the parts and components of a chariot. All the parts and components of a chariot are well known to me. This would occur to me spontaneously."

"Just so indeed, prince, those wise warriors, wise brahmins, wise householders, and wise ascetics, having prepared a question, approach the Tathāgata and ask it, this occurs to the Tathāgata spontaneously. What is the reason for this? For, prince, the element of phenomena has been thoroughly penetrated by the Tathāgata, and because of the thorough penetration of that element of phenomena, this occurs to the Tathāgata spontaneously."

When this was said, Prince Abhaya said this to the Blessed One - "Excellent, venerable sir, excellent, venerable sir! Etc. From this day forth, may he remember me as a lay follower who has gone for refuge for life."

The Discourse on Prince Abhaya is concluded as eighth.

9.

The Discourse on Many Kinds of Feeling

88. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the carpenter Pañcakaṅga approached the Venerable Udāyī; having approached, he paid respect to the Venerable Udāyī and sat down to one side. Seated to one side, the carpenter Pañcakaṅga said this to the Venerable Udāyī - "How many feelings, Venerable Udāyī, have been spoken of by the Blessed One?" "Three feelings, carpenter, have been spoken of by the Blessed One. Pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling - these, carpenter, are the three feelings spoken of by the Blessed One." When this was said, the carpenter Pañcakaṅga said this to the Venerable Udāyī - "No indeed, Venerable Udāyī, three feelings have not been spoken of by the Blessed One; two feelings have been spoken of by the Blessed One - pleasant feeling, unpleasant feeling. That which is neither-unpleasant-nor-pleasant feeling, venerable sir, this has been spoken of by the Blessed One as being in the peaceful, superior happiness." For the second time the Venerable Udāyī said this to the carpenter Pañcakaṅga - "No indeed, householder, two feelings have not been spoken of by the Blessed One; three feelings have been spoken of by the Blessed One. Pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling - these, carpenter, are the three feelings spoken of by the Blessed One." For the second time the carpenter Pañcakaṅga said this to the Venerable Udāyī - "No indeed, Venerable Udāyī, three feelings have not been spoken of by the Blessed One; two feelings have been spoken of by the Blessed One - pleasant feeling, unpleasant feeling. That which is neither-unpleasant-nor-pleasant feeling, venerable sir, this has been spoken of by the Blessed One as being in the peaceful, superior happiness." For the third time the Venerable Udāyī said this to the carpenter Pañcakaṅga - "No indeed, carpenter, two feelings have not been spoken of by the Blessed One; three feelings have been spoken of by the Blessed One. Pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling - these, carpenter, are the three feelings spoken of by the Blessed One." For the third time the carpenter Pañcakaṅga said this to the Venerable Udāyī - "No indeed, Venerable Udāyī, three feelings have not been spoken of by the Blessed One, two feelings have been spoken of by the Blessed One - pleasant feeling, unpleasant feeling. That which is neither-unpleasant-nor-pleasant feeling, venerable sir, this has been spoken of by the Blessed One as being in the peaceful, superior happiness." Indeed the Venerable Udāyī was not able to convince the carpenter Pañcakaṅga, nor was the carpenter Pañcakaṅga able to convince the Venerable Udāyī.

89. The Venerable Ānanda heard this friendly conversation of the Venerable Udāyī with the carpenter Pañcakaṅga. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda reported to the Blessed One all the friendly conversation that the Venerable Udāyī had with the carpenter Pañcakaṅga. When this was said, the Blessed One said this to the Venerable Ānanda - "There is indeed an existing exposition, Ānanda, for which the carpenter Pañcakaṅga did not give thanks to Udāyī, and there is indeed an existing exposition for which Udāyī did not give thanks to the carpenter Pañcakaṅga. Two feelings, Ānanda, have been spoken of by me by way of exposition, three feelings also have been spoken of by me by way of exposition, five feelings also have been spoken of by me by way of exposition, six feelings also have been spoken of by me by way of exposition, eighteen feelings also have been spoken of by me by way of exposition, thirty-six feelings also have been spoken of by me by way of exposition, one hundred and eight feelings also have been spoken of by me by way of exposition. Thus, Ānanda, the Teaching has been taught by me by way of exposition. When the Teaching has been thus taught by me by way of exposition, Ānanda, those who will not approve, will not agree with, will not give thanks for each other's well-spoken and well-said words, for them this is to be expected - they will dwell quarrelling, disputing, engaging in contention, wounding each other with verbal daggers. Thus, Ānanda, the Teaching has been taught by me by way of exposition. When the Teaching has been thus taught by me by way of exposition, Ānanda, those who will approve, will agree with, will give thanks for each other's well-spoken and well-said words, for them this is to be expected - they will dwell in unity, being joyful, without contention, blended like milk and water, regarding one another with eyes of affection."

90. "There are, Ānanda, these five types of sensual pleasure. Which five? Forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; sounds cognizable by ear... etc. odours cognizable by nose... etc. flavours cognizable by tongue... etc. tangible objects cognizable by body that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing - these, Ānanda, are the five types of sensual pleasure. Whatever happiness and pleasure arises dependent on these five types of sensual pleasure, Ānanda, this is called sensual happiness.

"Whoever, Ānanda, should speak thus - 'This is the utmost happiness and pleasure that beings experience,' that I do not allow of his. What is the reason for this? There is, Ānanda, another happiness more brilliant and more sublime than that happiness. And what, Ānanda, is that other happiness more brilliant and more sublime than that happiness? Here, Ānanda, 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, Ānanda, is another happiness more brilliant and more sublime than that happiness.

"Whoever, Ānanda, should speak thus - 'This is the utmost happiness and pleasure that beings experience,' that I do not allow of his. What is the reason for this? There is, Ānanda, another happiness more brilliant and more sublime than that happiness. And what, Ānanda, is that other happiness more brilliant and more sublime than that happiness? Here, Ānanda, with the subsiding of applied and sustained thought, a monk... etc. he enters and dwells in the second meditative absorption. This, Ānanda, is another happiness more brilliant and more sublime than that happiness.

"Whoever, Ānanda, should speak thus... etc. And what, Ānanda, is that other happiness more brilliant and more sublime than that happiness? Here, Ānanda, with the fading away of rapture, a monk... etc. he enters and dwells in the third meditative absorption. This, Ānanda, is another happiness more brilliant and more sublime than that happiness.

"Whoever, Ānanda, should speak thus... etc. And what, Ānanda, is that other happiness more brilliant and more sublime than that happiness? Here, Ānanda, with the abandoning of pleasure, a monk... etc. he enters and dwells in the fourth meditative absorption. This, Ānanda, is another happiness more brilliant and more sublime than that happiness.

"Whoever, Ānanda, should speak thus... etc. And what, Ānanda, is that other happiness more brilliant and more sublime than that happiness? Here, Ānanda, 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. This, Ānanda, is another happiness more brilliant and more sublime than that happiness.

"Whoever, Ānanda, should speak thus... etc. And what, Ānanda, is that other happiness more brilliant and more sublime than that happiness? Here, Ānanda, with the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite,' a monk enters and dwells in the plane of infinite consciousness. This, Ānanda, is another happiness more brilliant and more sublime than that happiness.

"Whoever, Ānanda, should speak thus... etc. And what, Ānanda, is that other happiness more brilliant and more sublime than that happiness? Here, Ānanda, with the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' a monk enters and dwells in the plane of nothingness. This, Ānanda, is another happiness more brilliant and more sublime than that happiness.

"Whoever, Ānanda, should speak thus... etc. And what, Ānanda, is that other happiness more brilliant and more sublime than that happiness? Here, Ānanda, with the complete transcendence of the plane of nothingness, a monk enters and dwells in the plane of neither-perception-nor-non-perception. This, Ānanda, is another happiness more brilliant and more sublime than that happiness.

"Whoever, Ānanda, should speak thus - 'This is the utmost happiness and pleasure that beings experience,' that I do not allow of his. What is the reason for this? There is, Ānanda, another happiness more brilliant and more sublime than that happiness. And what, Ānanda, is that other happiness more brilliant and more sublime than that happiness? Here, Ānanda, with the complete transcendence of the plane of neither-perception-nor-non-perception, a monk enters and dwells in the cessation of perception and feeling. This, Ānanda, is another happiness more brilliant and more sublime than that happiness.

91. "Now, Ānanda, there is this possibility, that heterodox wandering ascetics would speak thus - 'The ascetic Gotama speaks of the cessation of perception and feeling; and he declares that as happiness. What is this, how is this?' Ānanda, heterodox wandering ascetics who speak thus should be told thus - 'No indeed, friend, the Blessed One does not declare happiness with reference to pleasant feeling only; but, friend, wherever happiness is found, in whatever place, that the Tathāgata declares as happiness.'"

This is what the Blessed One said. Delighted, the Venerable Ānanda rejoiced in what the Blessed One had said.

The Discourse on Many Kinds of Feeling is concluded as ninth.

10.

The Discourse on the Incontrovertible Teaching

92. Thus have I heard - On one occasion the Blessed One was wandering on a journey among the Kosalans together with a large Community of monks, and arrived at a brahmin village of the Kosalans named Sālā. The brahmin householders of Sālā heard - "Indeed, my dear, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, wandering on a journey among the Kosalans together with a large Community of monks, has arrived at Sālā. And concerning that Master Gotama, such a good reputation has arisen - '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, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. Good indeed is the seeing of such Worthy Ones." Then the brahmin householders of Sālā approached the Blessed One; having approached, some, having paid respect to the Blessed One, sat down to one side. Some exchanged friendly greetings with the Blessed One; having concluded the pleasant and memorable talk, they 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 in the presence of the Blessed One, sat down to one side. Some, remaining silent, sat down to one side.

93. To the brahmins and householders of Sālā seated to one side, the Blessed One said this - "But is there, householders, any agreeable teacher in whom you have obtained faith with reason?" "There is not, venerable sir, any agreeable teacher in whom we have obtained faith with reason." "Householders, not having obtained an agreeable teacher, this unmistakable teaching should be undertaken and practised. For, householders, the unmistakable teaching, when complete and undertaken, will be for your welfare and happiness for a long time. And what, householders, is the unmistakable teaching?"

94. "Householders, there are some ascetics and brahmins who hold such views and such opinions - '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.' Now, householders, some ascetics and brahmins speak in direct contradiction to those very ascetics and brahmins. They said thus: 'There is what is given, there is what is sacrificed, there is what is offered; there is result and consequence of good and bad actions; there is this world, there is the other world; there is mother, there is father; there are spontaneously reborn beings; there are 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.' What do you think, householders - 'Do not these ascetics and brahmins speak in direct contradiction to each other?'" "Yes, venerable sir."

95. "Therein, householders, those ascetics and brahmins who hold such views and such opinions - 'There is not what is given, there is not what is sacrificed... etc. who proclaim this world and the other world, having realised them by direct knowledge themselves' - for them this is to be expected: This bodily good conduct, good verbal conduct, good mental conduct - having avoided these three wholesome mental states, this bodily misconduct, verbal misconduct, mental misconduct - they will proceed having accepted these three unwholesome mental states. What is the reason for this? Because those venerable ascetics and brahmins do not see the danger, degradation, and defilement of unwholesome mental states, and the benefit and cleansing aspect of renunciation in wholesome mental states. But while the other world exists, he has the view 'there is no other world'; that is his wrong view. But while the other world exists, he thinks 'there is no other world'; that is his wrong thought. But while the other world exists, he speaks the speech 'there is no other world'; that is his wrong speech. But while the other world exists, he says 'there is no other world'; he sets himself in opposition to those Worthy Ones who know the other world. But while the other world exists, he convinces another 'there is no other world'; that is his convincing of what is not the Good Teaching. And by that convincing of what is not the Good Teaching, he exalts himself and scoffs at others. Thus indeed his good morality has already been abandoned, immorality has been established - and this wrong view, wrong thought, wrong speech, opposition to the noble ones, convincing of what is not the Good Teaching, self-exaltation, and scoffing at others. Thus these many evil unwholesome mental states come to be with wrong view as condition.

"Therein, householders, an intelligent person considers thus: 'If there is no other world, then this venerable male person, upon the body's collapse, will make himself safe; if there is another world, then this venerable male person, upon the body's collapse at death, will be reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Granted, let there be no other world, let the words of those venerable ascetics and brahmins be true; and yet this venerable male person is blameworthy by the wise in this very life - an immoral male person, holding wrong views, a proponent of nihilism.' If there is indeed another world, then for this venerable male person there is a losing throw in both respects - in that he is blameworthy by the wise in this very life, and in that upon the body's collapse at death he will be reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Thus this unmistakable teaching has been wrongly grasped and undertaken by him, it stands having pervaded only one side, it abandons the wholesome ground.

96. "Therein, householders, those ascetics and brahmins who hold such views and such opinions - 'There is what is given, etc. who proclaim this world and the other world, having realised them by direct knowledge themselves' - for them this is to be expected: This bodily misconduct, verbal misconduct, mental misconduct - having avoided these three unwholesome mental states, this bodily good conduct, good verbal conduct, good mental conduct - they will proceed having accepted these three wholesome mental states. What is the reason for this? Because those venerable ascetics and brahmins see the danger, degradation, and defilement of unwholesome mental states, and the benefit and cleansing aspect of renunciation in wholesome mental states. But while the other world exists, he has the view 'there is another world'; that is his right view. But while the other world exists, he thinks 'there is another world'; that is his right thought. But while the other world exists, he speaks the speech 'there is another world'; that is his right speech. But while the other world exists, he says 'there is another world'; he does not set himself in opposition to those Worthy Ones who know the other world. But while the other world exists, he convinces another 'there is another world'; that is his convincing of the Good Teaching. And by that convincing of the Good Teaching, he does not exalt himself nor scoff at others. Thus indeed his immorality has already been abandoned, good morality has been established - and this right view, right thought, right speech, non-opposition to the noble ones, convincing of the Good Teaching, non-self-exaltation, and non-scoffing at others. Thus these many wholesome mental states come to be with right view as condition.

"Therein, householders, an intelligent person considers thus: 'If there is another world, then this venerable male person, upon the body's collapse at death, will be reborn in a fortunate realm, in a heavenly world. Granted, let there be no other world, let the words of those venerable ascetics and brahmins be true; and yet this venerable male person is praiseworthy by the wise in this very life - a virtuous male person, holding right view, one who affirms that things exist.' If there is indeed another world, then for this venerable male person there is a winning throw in both respects - in that he is praiseworthy by the wise in this very life, and in that upon the body's collapse at death he will be reborn in a fortunate realm, in a heavenly world. Thus this unmistakable teaching has been well grasped and undertaken by him, it stands having pervaded both sides, it abandons the unwholesome ground.

97. "Householders, there are some ascetics and brahmins who hold such views and such opinions - 'For one who acts, for one who causes to act, for one who cuts, for one who causes to cut, for one who tortures, for one who causes to torture, for one who causes grief, for one who causes to grieve, for one who wearies, for one who causes to weary, for one who trembles, for one who causes to tremble, for one who kills living beings, for one who takes what is not given, for one who breaks into houses, for one who plunders, for one who commits burglary, for one who waits in ambush, for one who goes to another's wife, for one who speaks falsely - for one who acts, no evil is done. If with a razor-edged wheel one were to make all the living beings on this earth into one heap of flesh, one pile of flesh, there is no evil on that account, there is no coming of evil. If one were to go along the south bank of the Ganges killing, slaying, cutting, causing to cut, torturing, causing to torture - there is no evil on that account, there is no coming of evil. If one were to go along the north bank of the Ganges giving, causing to give, sacrificing, causing to sacrifice - there is no merit on that account, there is no coming of merit. By giving, by self-control, by restraint, by speaking truth, there is no merit, there is no coming of merit.' Now, householders, some ascetics and brahmins speak in direct contradiction to those very ascetics and brahmins. They say thus - 'For one who acts, for one who causes to act, for one who cuts, for one who causes to cut, for one who tortures, for one who causes to torture, for one who causes grief, for one who causes to grieve, for one who wearies, for one who causes to weary, for one who trembles, for one who causes to tremble, for one who kills living beings, for one who takes what is not given, for one who breaks into houses, for one who plunders, for one who commits burglary, for one who waits in ambush, for one who goes to another's wife, for one who speaks falsely - for one who acts, evil is done. If with a razor-edged wheel one were to make all the living beings on this earth into one heap of flesh, one pile of flesh, there is evil on that account, there is coming of evil. If one were to go along the south bank of the Ganges killing, slaying, cutting, causing to cut, torturing, causing to torture - there is evil on that account, there is coming of evil. If one were to go along the north bank of the Ganges giving, causing to give, sacrificing, causing to sacrifice - there is merit on that account, there is coming of merit. By giving, by self-control, by restraint, by speaking truth, there is merit, there is coming of merit.' What do you think, householders, do not these ascetics and brahmins speak in direct contradiction to each other?" "Yes, venerable sir."

98. "Therein, householders, those ascetics and brahmins who hold such views and such opinions - 'For one who acts, for one who causes to act, for one who cuts, for one who causes to cut, for one who tortures, for one who causes to torture, for one who causes grief, for one who causes to grieve, for one who wearies, for one who causes to weary, for one who trembles, for one who causes to tremble, for one who kills living beings, for one who takes what is not given, for one who breaks into houses, for one who plunders, for one who commits burglary, for one who waits in ambush, for one who goes to another's wife, for one who speaks falsely - for one who acts, no evil is done. If with a razor-edged wheel one were to make all the living beings on this earth into one heap of flesh, one pile of flesh, there is no evil on that account, there is no coming of evil. If one were to go along the south bank of the Ganges killing, slaying, etc. By giving, by self-control, by restraint, by speaking truth, there is no merit, there is no coming of merit' - for them this is to be expected: This bodily good conduct, good verbal conduct, good mental conduct - having avoided these three wholesome mental states, this bodily misconduct, verbal misconduct, mental misconduct - they will proceed having accepted these three unwholesome mental states. What is the reason for this? Because those venerable ascetics and brahmins do not see the danger, degradation, and defilement of unwholesome mental states, and the benefit and cleansing aspect of renunciation in wholesome mental states. But while action exists, he has the view 'there is no action'; that is his wrong view. But while action exists, he thinks 'there is no action'; that is his wrong thought. But while action exists, he speaks the speech 'there is no action'; that is his wrong speech. But while action exists, he says 'there is no action'; he sets himself in opposition to those Worthy Ones who are proponents of the efficacy of action. But while action exists, he convinces another 'there is no action'; that is his convincing of what is not the Good Teaching. And by that convincing of what is not the Good Teaching, he exalts himself and scoffs at others. Thus indeed his good morality has already been abandoned, immorality has been established - and this wrong view, wrong thought, wrong speech, opposition to the noble ones, convincing of what is not the Good Teaching, self-exaltation, and scoffing at others. Thus these many evil unwholesome mental states come to be with wrong view as condition.

"Therein, householders, an intelligent person considers thus: 'If there is no action, then this venerable male person, upon the body's collapse, will make himself safe; if there is action, then this venerable male person, upon the body's collapse at death, will be reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Granted, let there be no action, let the words of those venerable ascetics and brahmins be true; and yet this venerable male person is blameworthy by the wise in this very life - an immoral male person, holding wrong views, a proponent of the inefficacy of action.' If there is indeed action, then for this venerable male person there is a losing throw in both respects - in that he is blameworthy by the wise in this very life, and in that upon the body's collapse at death he will be reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Thus this unmistakable teaching has been wrongly grasped and undertaken by him, it stands having pervaded only one side, it abandons the wholesome ground.

99. "Therein, householders, those ascetics and brahmins who hold such views and such opinions - 'For one who acts, for one who causes to act, for one who cuts, for one who causes to cut, for one who tortures, for one who causes to torture, for one who causes grief, for one who causes to grieve, for one who wearies, for one who causes to weary, for one who trembles, for one who causes to tremble, for one who kills living beings, for one who takes what is not given, for one who breaks into houses, for one who plunders, for one who commits burglary, for one who waits in ambush, for one who goes to another's wife, for one who speaks falsely - for one who acts, evil is done. If with a razor-edged wheel one were to make all the living beings on this earth into one heap of flesh, one pile of flesh, there is evil on that account, there is coming of evil. If one were to go along the south bank of the Ganges killing, slaying, cutting, causing to cut, torturing, causing to torture, there is evil on that account, there is coming of evil. If one were to go along the north bank of the Ganges giving, causing to give, sacrificing, causing to sacrifice, there is merit on that account, there is coming of merit. By giving, by self-control, by restraint, by speaking truth, there is merit, there is coming of merit' - for them this is to be expected: This bodily misconduct, verbal misconduct, mental misconduct - having avoided these three unwholesome mental states, this bodily good conduct, good verbal conduct, good mental conduct - they will proceed having accepted these three wholesome mental states. What is the reason for this? Because those venerable ascetics and brahmins see the danger, degradation, and defilement of unwholesome mental states, and the benefit and cleansing aspect of renunciation in wholesome mental states. But while action exists, he has the view 'there is action'; that is his right view. But while action exists, he thinks 'there is action'; that is his right thought. But while action exists, he speaks the speech 'there is action'; that is his right speech. But while action exists, he says 'there is action'; he does not set himself in opposition to those Worthy Ones who are proponents of the efficacy of action. But while action exists, he convinces another 'there is action'; that is his convincing of the Good Teaching. And by that convincing of the Good Teaching, he does not exalt himself nor scoff at others. Thus indeed his immorality has already been abandoned, good morality has been established - and this right view, right thought, right speech, non-opposition to the noble ones, convincing of the Good Teaching, non-self-exaltation, and non-scoffing at others. Thus these many wholesome mental states come to be with right view as condition.

"Therein, householders, an intelligent person considers thus: 'If there is action, then this venerable male person, upon the body's collapse at death, will be reborn in a fortunate realm, in a heavenly world. Granted, let there be no action, let the words of those venerable ascetics and brahmins be true; and yet this venerable male person is praiseworthy by the wise in this very life - a virtuous male person, holding right view, one who affirms the efficacy of action.' If there is indeed action, then for this venerable male person there is a winning throw in both respects - in that he is praiseworthy by the wise in this very life, and in that upon the body's collapse at death he will be reborn in a fortunate realm, in a heavenly world. Thus this unmistakable teaching has been well grasped and undertaken by him, it stands having pervaded both sides, it abandons the unwholesome ground.

100. "Householders, there are some ascetics and brahmins who hold such views and such opinions - 'There is no cause, there is no condition for the defilement of beings; without cause, without condition, beings become defiled. There is no cause, there is no condition for the purification of beings; without cause, without condition, beings become purified. There is no power, there is no energy, there is no manly strength, there is no manly effort; all beings, all living things, all creatures, all souls are without control, without power, without energy, transformed by destiny, circumstance, and nature, and they experience pleasure and pain in the six classes of rebirth.' Now, householders, some ascetics and brahmins speak in direct contradiction to those very ascetics and brahmins. They said thus: 'There is a cause, there is a condition for the defilement of beings; with cause, with condition, beings become defiled. There is a cause, there is a condition for the purification of beings; with cause, with condition, beings become purified. There is power, there is energy, there is manly strength, there is manly effort; not all beings, all living things, all creatures, all souls are without control, without power, without energy, transformed by destiny, circumstance, and nature, experiencing pleasure and pain in the six classes of rebirth.' What do you think, householders, do not these ascetics and brahmins speak in direct contradiction to each other?" "Yes, venerable sir."

101. "Therein, householders, those ascetics and brahmins who hold such views and such opinions - 'There is no cause, there is no condition for the defilement of beings; without cause, without condition, beings become defiled. There is no cause, there is no condition for the purification of beings; without cause, without condition, beings become purified. There is no power, there is no energy, there is no manly strength, there is no manly effort; all beings, all living things, all creatures, all souls are without control, without power, without energy, transformed by destiny, circumstance, and nature, and they experience pleasure and pain in the six classes of rebirth' - for them this is to be expected: This bodily good conduct, good verbal conduct, good mental conduct - having avoided these three wholesome mental states, this bodily misconduct, verbal misconduct, mental misconduct - they will proceed having accepted these three unwholesome mental states. What is the reason for this? Because those venerable ascetics and brahmins do not see the danger, degradation, and defilement of unwholesome mental states, and the benefit and cleansing aspect of renunciation in wholesome mental states. But while a cause exists, he has the view 'there is no cause'; that is his wrong view. But while a cause exists, he thinks 'there is no cause'; that is his wrong thought. But while a cause exists, he speaks the speech 'there is no cause'; that is his wrong speech. But while a cause exists, he says 'there is no cause'; he sets himself in opposition to those Worthy Ones who are proponents of causality. But while a cause exists, he convinces another 'there is no cause'; that is his convincing of what is not the Good Teaching. And by that convincing of what is not the Good Teaching, he exalts himself and scoffs at others. Thus indeed his good morality has already been abandoned, immorality has been established - and this wrong view, wrong thought, wrong speech, opposition to the noble ones, convincing of what is not the Good Teaching, self-exaltation, and scoffing at others. Thus these many evil unwholesome mental states come to be with wrong view as condition.

"Therein, householders, an intelligent person considers thus: 'If there is no cause, then this venerable male person, upon the body's collapse at death, will make himself safe; if there is a cause, then this venerable male person, upon the body's collapse at death, will be reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Granted, let there be no cause, let the words of those venerable ascetics and brahmins be true; and yet this venerable male person is blameworthy by the wise in this very life - an immoral male person, holding wrong views, a proponent of noncausality.' If there is indeed a cause, then for this venerable male person there is a losing throw in both respects - in that he is blameworthy by the wise in this very life, and in that upon the body's collapse at death he will be reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Thus this unmistakable teaching has been wrongly grasped and undertaken by him, it stands having pervaded only one side, it abandons the wholesome ground.

102. "Therein, householders, those ascetics and brahmins who hold such views and such opinions - 'There is a cause, there is a condition for the defilement of beings; with cause, with condition, beings become defiled. There is a cause, there is a condition for the purification of beings; with cause, with condition, beings become purified. There is power, there is energy, there is manly strength, there is manly effort; not all beings, all living things, all creatures, all souls are without control, without power, without energy, transformed by destiny, circumstance, and nature, experiencing pleasure and pain in the six classes of rebirth' - for them this is to be expected: This bodily misconduct, verbal misconduct, mental misconduct - having avoided these three unwholesome mental states, this bodily good conduct, good verbal conduct, good mental conduct - they will proceed having accepted these three wholesome mental states. What is the reason for this? Because those venerable ascetics and brahmins see the danger, degradation, and defilement of unwholesome mental states, and the benefit and cleansing aspect of renunciation in wholesome mental states. But while a cause exists, he has the view 'there is a cause'; that is his right view. But while a cause exists, he thinks 'there is a cause'; that is his right thought. But while a cause exists, he speaks the speech 'there is a cause'; that is his right speech. But while a cause exists, he says 'there is a cause'; he does not set himself in opposition to those Worthy Ones who are proponents of causality. But while a cause exists, he convinces another 'there is a cause'; that is his convincing of the Good Teaching. And by that convincing of the Good Teaching, he does not exalt himself nor scoff at others. Thus indeed his immorality has already been abandoned, good morality has been established - and this right view, right thought, right speech, non-opposition to the noble ones, convincing of the Good Teaching, non-self-exaltation, and non-scoffing at others. Thus these many wholesome mental states come to be with right view as condition.

"Therein, householders, an intelligent person considers thus: 'If there is a cause, then this venerable male person, upon the body's collapse at death, will be reborn in a fortunate realm, in a heavenly world. Granted, let there be no cause, let the words of those venerable ascetics and brahmins be true; and yet this venerable male person is praiseworthy by the wise in this very life - a virtuous male person, holding right view, one who affirms causality.' If there is a cause, then for this venerable male person there is a winning throw in both respects - in that he is praiseworthy by the wise in this very life, and in that upon the body's collapse at death he will be reborn in a fortunate realm, in a heavenly world. Thus this unmistakable teaching has been well grasped and undertaken by him, it stands having pervaded both sides, it abandons the unwholesome ground.

103. "Householders, there are some ascetics and brahmins who hold such views and such opinions - 'There are altogether no immaterial states.' Now, householders, some ascetics and brahmins speak in direct contradiction to those very ascetics and brahmins. They said thus: 'There are altogether immaterial states.' What do you think, householders, do not these ascetics and brahmins speak in direct contradiction to each other?" "Yes, venerable sir." "Therein, householders, an intelligent person considers thus: 'Those venerable ascetics and brahmins who hold such views and such opinions - "There are altogether no immaterial states" - this has not been seen by me; and those venerable ascetics and brahmins who hold such views and such opinions - "There are altogether immaterial states" - this is unknown to me. If I, not knowing, not seeing, were to take one side absolutely and declare - "Only this is the truth, anything else is vain" - that would not be proper for me. Those venerable ascetics and brahmins who hold such views and such opinions - "There are altogether no immaterial states" - if the words of those venerable ascetics and brahmins are true, this possibility exists - those deities who are material, mind-made, my rebirth there will be unmistakable. But those venerable ascetics and brahmins who hold such views and such opinions - "There are altogether immaterial states" - if the words of those venerable ascetics and brahmins are true, this possibility exists - those deities who are immaterial, perception-made, my rebirth there will be unmistakable. But there are seen, on account of material form, taking up of sticks, taking up of weapons, disputes, strife, contention, accusations, divisive speech, and lying. But this does not exist altogether in the immaterial.' He, having thus reflected, is practising for disenchantment, dispassion, and cessation towards material forms only.

104. "Householders, there are some ascetics and brahmins who hold such views and such opinions - 'There is altogether no cessation of existence.' Now, householders, some ascetics and brahmins speak in direct contradiction to those very ascetics and brahmins. They said thus: 'There is altogether cessation of existence.' What do you think, householders, do not these ascetics and brahmins speak in direct contradiction to each other?" "Yes, venerable sir." "Therein, householders, an intelligent person considers thus: 'Those venerable ascetics and brahmins who hold such views and such opinions - "There is altogether no cessation of existence" - this has not been seen by me; and those venerable ascetics and brahmins who hold such views and such opinions - "There is altogether cessation of existence" - this is unknown to me. If I, not knowing, not seeing, were to take one side absolutely and declare - "Only this is the truth, anything else is vain" - that would not be proper for me. Those venerable ascetics and brahmins who hold such views and such opinions - "There is altogether no cessation of existence" - if the words of those venerable ascetics and brahmins are true, this possibility exists - those deities who are immaterial, perception-made, my rebirth there will be unmistakable. But those venerable ascetics and brahmins who hold such views and such opinions - "There is altogether cessation of existence" - if the words of those venerable ascetics and brahmins are true, this possibility exists - that I will attain final nibbāna in this very life. Those venerable ascetics and brahmins who hold such views and such opinions - "There is altogether no cessation of existence" - for them this view is near to lust, near to bondage, near to delight, near to holding, near to clinging. But those venerable ascetics and brahmins who hold such views and such opinions - "There is altogether cessation of existence" - for them this view is near to non-lust, near to non-bondage, near to non-delight, near to non-holding, near to non-clinging.' He, having thus reflected, is practising for disenchantment, dispassion, and cessation towards existences only.

105. "Householders, there are these four persons existing and found in the world. Which four? Here, householders, a certain person is self-mortifying, devoted to the pursuit of self-mortification. Here, householders, a certain person is other-mortifying, devoted to the pursuit of mortifying others. Here, householders, 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, householders, 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.

106. "And what, householders, is the person who is self-mortifying, devoted to the pursuit of self-mortification? Here, householders, a certain person is a naked ascetic, of loose habits, licking his hands... etc. thus he dwells devoted to the practice of mortifying and tormenting the body in manifold ways. This is called, householders, the person who is self-mortifying, devoted to the pursuit of self-mortification.

"And what, householders, is the person who is other-mortifying, devoted to the pursuit of mortifying others? Here, householders, a certain person is a sheep-butcher, a pig-butcher... etc. or whatever others there are engaged in cruel activities. This is called, householders, the person who is other-mortifying, devoted to the pursuit of mortifying others.

"And what, householders, is the person who is both self-mortifying, devoted to the pursuit of self-mortification, and other-mortifying, devoted to the pursuit of mortifying others? Here, householders, a certain person is either a king of the warrior caste, anointed on the head... etc. they too, threatened by punishment, threatened by fear, with tearful faces, weeping, make the preparations. This is called, householders, the person who is both self-mortifying, devoted to the pursuit of self-mortification, and other-mortifying, devoted to the pursuit of mortifying others.

"And what, householders, is the person who is neither self-mortifying nor devoted to the pursuit of self-mortification, nor other-mortifying nor devoted to the pursuit of mortifying others; who being neither self-mortifying nor other-mortifying, in this very life dwells without hunger, quenched, become cool, experiencing happiness, with a self become divine? Here, householders, a Tathāgata arises in the world, a Worthy One, a Fully Enlightened One... etc. He, having abandoned these five mental hindrances, impurities of the mind that weaken wisdom, 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... etc. the third meditative absorption... he enters and dwells in the fourth meditative absorption.

"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of recollecting past lives. He recollects manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he recollects manifold past lives. When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of the passing away and rebirth of beings. 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... etc. he understands beings according to their actions. When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of the elimination of mental corruptions. He understands as it really is: 'This is suffering'... etc. He understands as it really is: 'This is the practice leading to the cessation of mental corruptions.' For one knowing thus, seeing thus, the mind becomes liberated from the mental corruption of sensuality, the mind becomes liberated from the mental corruption of existence, the mind becomes liberated from the mental corruption of ignorance. When liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' This is called, householders, the person who is neither self-mortifying nor devoted to the pursuit of self-mortification, nor other-mortifying nor devoted to the pursuit of mortifying others; who being neither self-mortifying nor other-mortifying, in this very life dwells without hunger, quenched, become cool, experiencing happiness, with a self become divine."

When this was said, the brahmin householders of Sālā said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness so that those with eyes might see forms; just so, the Teaching has been made clear by Master Gotama in many ways. We go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember us as lay followers who have gone for refuge from this day forth for life."

The Discourse on the Unmistakable is concluded as tenth.

The Chapter on Householders is concluded as first.

Its summary:

2.

The Chapter on Monks

1.

The Discourse on the Advice to Rāhula at Ambalaṭṭhikā

107. 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 the Venerable Rāhula was dwelling at Ambalaṭṭhikā. Then the Blessed One, in the evening, having emerged from seclusion, went to Ambalaṭṭhikā, to where the Venerable Rāhula was. The Venerable Rāhula saw the Blessed One coming from afar. Having seen him, he prepared a seat and water for the feet. The Blessed One sat down on the prepared seat. Having sat down, he washed his feet. The Venerable Rāhula also, having paid respect to the Blessed One, sat down to one side.

108. Then the Blessed One, having placed a small remainder of water in the water vessel, addressed the Venerable Rāhula - "Do you see, Rāhula, this small remainder of water placed in the water vessel?" "Yes, venerable sir." "Just so small, Rāhula, is the asceticism of those who have no shame in conscious lying." Then the Blessed One, having thrown away the small remainder of water, addressed the Venerable Rāhula - "Do you see, Rāhula, the small remainder of water thrown away?" "Yes, venerable sir." "Just so thrown away, Rāhula, is the asceticism of those who have no shame in conscious lying." Then the Blessed One, having turned that water vessel upside down, addressed the Venerable Rāhula - "Do you see, Rāhula, this water vessel turned upside down?" "Yes, venerable sir." "Just so turned upside down, Rāhula, is the asceticism of those who have no shame in conscious lying." Then the Blessed One, having turned that water vessel upright, addressed the Venerable Rāhula - "Do you see, Rāhula, this water vessel empty and hollow?" "Yes, venerable sir." "Just so empty and hollow, Rāhula, is the asceticism of those who have no shame in conscious lying. Just as, Rāhula, a king's elephant with tusks as long as a plough-pole, fully grown, well-born, experienced in battle, gone into battle, does work with his front feet, does work with his hind feet, does work with the front part of his body, does work with the hind part of his body, does work with his head, does work with his ears, does work with his tusks, does work with his tail; yet he protects his trunk. Therein the elephant driver thinks thus - 'This king's elephant with tusks as long as a plough-pole, fully grown, well-born, experienced in battle, gone into battle, does work with his front feet, does work with his hind feet, etc. does work with his tail; yet he protects his trunk. The king's elephant's life has not been given up.' But when, Rāhula, the king's elephant with tusks as long as a plough-pole, fully grown, well-born, experienced in battle, gone into battle, does work with his front feet, does work with his hind feet, etc. does work with his tail, does work with his trunk, therein the elephant driver thinks thus - 'This king's elephant with tusks as long as a plough-pole, fully grown, well-born, experienced in battle, gone into battle, does work with his front feet, does work with his hind feet, does work with the front part of his body, does work with the hind part of his body, does work with his head, does work with his ears, does work with his tusks, does work with his tail, does work with his trunk. The king's elephant's life has been given up. There is now nothing that the king's elephant will not do.' Even so, Rāhula, for anyone who has no shame in conscious lying, I say there is no evil that he will not do. Therefore, Rāhula, 'Even in jest I will not speak falsely' - thus indeed, Rāhula, should you train.

109. "What do you think, Rāhula, what is the purpose of a mirror?" "For the purpose of reviewing, venerable sir." "Even so, Rāhula, bodily action should be done after reviewing again and again, verbal action should be done after reviewing again and again, mental action should be done after reviewing again and again. Whenever you, Rāhula, wish to do a bodily action, that very bodily action should be reviewed by you: 'Would this bodily action that I wish to do with the body lead to affliction of myself, lead to affliction of others, lead to affliction of both - is this bodily action unwholesome, with painful consequences, with painful results?' If you, Rāhula, reviewing thus, should know: 'This bodily action that I wish to do with the body would lead to affliction of myself, would lead to affliction of others, would lead to affliction of both - this bodily action is unwholesome, with painful consequences, with painful results,' such bodily action, Rāhula, should certainly not be done by you. But if you, Rāhula, reviewing thus, should know: 'This bodily action that I wish to do with the body would not lead to affliction of myself, would not lead to affliction of others, would not lead to affliction of both - this bodily action is wholesome, with pleasant consequences, with pleasant results,' such bodily action, Rāhula, should be done by you.

"Also while doing a bodily action, Rāhula, that very bodily action should be reviewed by you: 'Does this bodily action that I am doing with the body lead to affliction of myself, lead to affliction of others, lead to affliction of both - is this bodily action unwholesome, with painful consequences, with painful results?' But if you, Rāhula, reviewing thus, should know: 'This bodily action that I am doing with the body leads to affliction of myself, leads to affliction of others, leads to affliction of both - this bodily action is unwholesome, with painful consequences, with painful results,' you should withdraw, Rāhula, from such bodily action. But if you, Rāhula, reviewing thus, should know: 'This bodily action that I am doing with the body does not lead to affliction of myself, does not lead to affliction of others, does not lead to affliction of both - this bodily action is wholesome, with pleasant consequences, with pleasant results,' you should continue, Rāhula, with such bodily action.

"Also having done a bodily action, Rāhula, that very bodily action should be reviewed by you: 'Did this bodily action that I did with the body lead to affliction of myself, lead to affliction of others, lead to affliction of both - is this bodily action unwholesome, with painful consequences, with painful results?' If indeed you, Rāhula, reviewing thus, should know: 'This bodily action that I did with the body leads to affliction of myself, leads to affliction of others, leads to affliction of both - this bodily action is unwholesome, with painful consequences, with painful results,' such bodily action, Rāhula, should be confessed, revealed, made clear to the Teacher, or to the wise, or to fellows in the holy life; having confessed, having revealed, having made it clear, one should commit to restraint in the future. But if you, Rāhula, reviewing thus, should know: 'This bodily action that I did with the body does not lead to affliction of myself, does not lead to affliction of others, does not lead to affliction of both - this bodily action is wholesome, with pleasant consequences, with pleasant results,' with that very joy and gladness you should dwell, Rāhula, training day and night in wholesome mental states.

110. "Whenever you, Rāhula, wish to do a verbal action, that very verbal action should be reviewed by you: 'Would this verbal action that I wish to do with speech lead to affliction of myself, would it lead to affliction of others, would it lead to affliction of both - is this verbal action unwholesome, with painful consequences, with painful results?' If you, Rāhula, reviewing thus, should know: 'This verbal action that I wish to do with speech would lead to affliction of myself, would lead to affliction of others, would lead to affliction of both - this verbal action is unwholesome, with painful consequences, with painful results,' such verbal action, Rāhula, should certainly not be done by you. But if you, Rāhula, reviewing thus, should know: 'This verbal action that I wish to do with speech would not lead to affliction of myself, would not lead to affliction of others - this verbal action is wholesome, with pleasant consequences, with pleasant results,' such verbal action, Rāhula, should be done by you.

"Also while doing a verbal action, Rāhula, that very verbal action should be reviewed by you: 'Does this verbal action that I am doing with speech lead to affliction of myself, lead to affliction of others, lead to affliction of both - is this verbal action unwholesome, with painful consequences, with painful results?' But if you, Rāhula, reviewing thus, should know: 'This verbal action that I am doing with speech leads to affliction of myself, leads to affliction of others, leads to affliction of both - this verbal action is unwholesome, with painful consequences, with painful results,' you should withdraw, Rāhula, from such verbal action. But if you, Rāhula, reviewing thus, should know: 'This verbal action that I am doing with speech does not lead to affliction of myself, does not lead to affliction of others, does not lead to affliction of both - this verbal action is wholesome, with pleasant consequences, with pleasant results,' you should continue, Rāhula, with such verbal action.

"Also having done a verbal action, Rāhula, that very verbal action should be reviewed by you: 'Does this verbal action that I did with speech lead to affliction of myself, lead to affliction of others, lead to affliction of both - is this verbal action unwholesome, with painful consequences, with painful results?' If indeed you, Rāhula, reviewing thus, should know: 'This verbal action that I did with speech leads to affliction of myself, leads to affliction of others, leads to affliction of both - this verbal action is unwholesome, with painful consequences, with painful results,' such verbal action, Rāhula, should be confessed, revealed, made clear to the Teacher, or to the wise, or to fellows in the holy life; having confessed, having revealed, having made it clear, one should commit to restraint in the future. But if you, Rāhula, reviewing thus, should know: 'This verbal action that I did with speech does not lead to affliction of myself, does not lead to affliction of others, does not lead to affliction of both - this verbal action is wholesome, with pleasant consequences, with pleasant results,' with that very joy and gladness you should dwell, Rāhula, training day and night in wholesome mental states.

111. "Whenever you, Rāhula, wish to do a mental action, that very mental action should be reviewed by you: 'Would this mental action that I wish to do with the mind lead to affliction of myself, would it lead to affliction of others, would it lead to affliction of both - is this mental action unwholesome, with painful consequences, with painful results?' If you, Rāhula, reviewing thus, should know: 'This mental action that I wish to do with the mind would lead to affliction of myself, would lead to affliction of others, would lead to affliction of both - this mental action is unwholesome, with painful consequences, with painful results,' such mental action, Rāhula, should certainly not be done by you. But if you, Rāhula, reviewing thus, should know: 'This mental action that I wish to do with the mind would not lead to affliction of myself, would not lead to affliction of others, would not lead to affliction of both - this mental action is wholesome, with pleasant consequences, with pleasant results,' such mental action, Rāhula, should be done by you.

"Also while doing a mental action, Rāhula, that very mental action should be reviewed by you: 'Does this mental action that I am doing with the mind lead to affliction of myself, lead to affliction of others, lead to affliction of both - is this mental action unwholesome, with painful consequences, with painful results?' But if you, Rāhula, reviewing thus, should know: 'This mental action that I am doing with the mind leads to affliction of myself, leads to affliction of others, leads to affliction of both - this mental action is unwholesome, with painful consequences, with painful results,' you should withdraw, Rāhula, from such mental action. But if you, Rāhula, reviewing thus, should know: 'This mental action that I am doing with the mind does not lead to affliction of myself, does not lead to affliction of others, does not lead to affliction of both - this mental action is wholesome, with pleasant consequences, with pleasant results,' you should continue, Rāhula, with such mental action.

"Also having done a mental action, Rāhula, that very mental action should be reviewed by you: 'Did this mental action that I did with the mind lead to affliction of myself, lead to affliction of others, lead to affliction of both - is this mental action unwholesome, with painful consequences, with painful results?' If indeed you, Rāhula, reviewing thus, should know: 'This mental action that I did with the mind leads to affliction of myself, leads to affliction of others, leads to affliction of both - this mental action is unwholesome, with painful consequences, with painful results,' such mental action, Rāhula, should be felt troubled about, should be felt ashamed of, should be felt disgusted with; having felt troubled, having felt ashamed, having felt disgusted, one should commit to restraint in the future. But if you, Rāhula, reviewing thus, should know: 'This mental action that I did with the mind does not lead to affliction of myself, does not lead to affliction of others, does not lead to affliction of both - this mental action is wholesome, with pleasant consequences, with pleasant results,' with that very joy and gladness you should dwell, Rāhula, training day and night in wholesome mental states.

112. "For whoever, Rāhula, in the past period of time, whether ascetics or brahmins, purified bodily action, purified verbal action, purified mental action, all of them did so by reviewing again and again bodily action, by reviewing again and again verbal action, by reviewing again and again mental action. And whoever, Rāhula, in the future period of time, whether ascetics or brahmins, will purify bodily action, will purify verbal action, will purify mental action, all of them will do so by reviewing again and again bodily action, by reviewing again and again verbal action, by reviewing again and again mental action. And whoever, Rāhula, at present, whether ascetics or brahmins, purify bodily action, purify verbal action, purify mental action, all of them do so by reviewing again and again bodily action, by reviewing again and again verbal action, by reviewing again and again mental action. Therefore, Rāhula, 'By reviewing again and again I will purify bodily action, by reviewing again and again I will purify verbal action, by reviewing again and again I will purify mental action' - thus indeed, Rāhula, should you train."

This is what the Blessed One said. Delighted, the Venerable Rāhula rejoiced in what the Blessed One had said.

The Discourse on the Exhortation to Rāhula at Ambalaṭṭhikā is concluded as first.

2.

The Greater Discourse of Advice to Rāhula

113. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Sāvatthī for almsfood. The Venerable Rāhula also, having dressed in the earlier period of the day, taking his bowl and robe, followed closely behind the Blessed One. Then the Blessed One, having looked back, addressed the Venerable Rāhula - "Whatever matter, Rāhula - past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near - all matter should be seen as it really is with right wisdom thus: 'This is not mine, this I am not, this is not my self.'" "Only matter, Blessed One, only matter, Fortunate One?" "Matter too, Rāhula, feeling too, Rāhula, perception too, Rāhula, activities too, Rāhula, consciousness too, Rāhula." Then the Venerable Rāhula, thinking "Who, having been exhorted today face to face by the Blessed One with an exhortation, will enter the village for almsfood?" turned back from there and sat down at the foot of a certain tree, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. The Venerable Sāriputta saw the Venerable Rāhula seated at the foot of a certain tree, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. Having seen him, he addressed the Venerable Rāhula - "Rāhula, develop the meditation on mindfulness of breathing. Rāhula, mindfulness of breathing, when developed and cultivated, is of great fruit and great benefit."

114. Then the Venerable Rāhula, in the evening, having emerged from seclusion, 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 Rāhula said this to the Blessed One - "How, venerable sir, is mindfulness of breathing developed, how is it cultivated, so that it is of great fruit and great benefit?" "Whatever, Rāhula, internally, individually, is hard, solidified, grasped, as follows - head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, undigested food, excrement, or whatever else internally, individually, is hard, solidified, grasped - this is called, Rāhula, the internal solid element. Now both the internal solid element and the external solid element are just the solid element. That should be seen as it really is with right wisdom thus: 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the solid element, one makes the mind dispassionate towards the solid element."

115. "And what, Rāhula, is the liquid element? The liquid element may be internal, may be external. And what, Rāhula, is the internal liquid element? Whatever internally, individually, is liquid, having the nature of liquid, grasped, as follows - bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, synovic fluid, urine, or whatever else internally, individually, is liquid, having the nature of liquid, grasped - this is called, Rāhula, the internal liquid element. Now both the internal liquid element and the external liquid element are just the liquid element. That should be seen as it really is with right wisdom thus: 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the liquid element, one makes the mind dispassionate towards the liquid element.

116. "And what, Rāhula, is the heat element? The heat element may be internal, may be external. And what, Rāhula, is the internal heat element? Whatever internally, individually, is heat, having the nature of heat, grasped, as follows - that by which one is warmed, that by which one ages, that by which one is consumed, that by which what is eaten, drunk, chewed, and tasted is properly digested, or whatever else internally, individually, is heat, having the nature of heat, grasped - this is called, Rāhula, the internal heat element. Now both the internal heat element and the external heat element are just the heat element. That should be seen as it really is with right wisdom thus: 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the heat element, one makes the mind dispassionate towards the heat element.

117. "And what, Rāhula, is the air element? The air element may be internal, may be external. And what, Rāhula, is the internal air element? Whatever internally, individually, is air, having the nature of air, grasped, as follows - upward-moving winds, downward-moving winds, winds in the belly, winds in the abdomen, winds that course through the limbs, in-breath and out-breath, or whatever else internally, individually, is air, having the nature of air, grasped - this is called, Rāhula, the internal air element. Now both the internal air element and the external air element are just the air element. That should be seen as it really is with right wisdom thus: 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the air element, one makes the mind dispassionate towards the air element.

118. "And what, Rāhula, is the space element? The space element may be internal, may be external. And what, Rāhula, is the internal space element? Whatever internally, individually, is space, having the nature of space, grasped, as follows - the ear-hole, the nose-hole, the mouth opening, that by which what is eaten, drunk, chewed, and tasted is swallowed, where what is eaten, drunk, chewed, and tasted remains, that by which what is eaten, drunk, chewed, and tasted passes out below, or whatever else internally, individually, is space, having the nature of space, open, having the nature of openness, hollow, having the nature of hollowness, not touched by flesh and blood, grasped - this is called, Rāhula, the internal space element. Now both the internal space element and the external space element are just the space element. That should be seen as it really is with right wisdom thus: 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the space element, one makes the mind dispassionate towards the space element.

119. "Rāhula, develop the meditation like the earth. For when you, Rāhula, are developing the meditation like the earth, arisen agreeable and disagreeable contacts will not remain obsessing the mind. Just as, Rāhula, on the earth they throw what is pure, they throw what is impure, they throw faeces, they throw urine, they throw spittle, they throw pus, they throw blood, and the earth is not troubled or ashamed or disgusted on that account; just so you, Rāhula, develop the meditation like the earth. For when you, Rāhula, are developing the meditation like the earth, arisen agreeable and disagreeable contacts will not remain obsessing the mind.

"Rāhula, develop the meditation like water. For when you, Rāhula, are developing the meditation like water, arisen agreeable and disagreeable contacts will not remain obsessing the mind. Just as, Rāhula, in water they wash what is pure, they wash what is impure, they wash faeces, they wash urine, they wash spittle, they wash pus, they wash blood, and the water is not troubled or ashamed or disgusted on that account; just so you, Rāhula, develop the meditation like water. For when you, Rāhula, are developing the meditation like water, arisen agreeable and disagreeable contacts will not remain obsessing the mind.

"Rāhula, develop the meditation like fire. For when you, Rāhula, are developing the meditation like fire, arisen agreeable and disagreeable contacts will not remain obsessing the mind. Just as, Rāhula, fire burns what is pure, burns what is impure, burns faeces, burns urine, burns spittle, burns pus, burns blood, and the fire is not troubled or ashamed or disgusted on that account; just so you, Rāhula, develop the meditation like fire. For when you, Rāhula, are developing the meditation like fire, arisen agreeable and disagreeable contacts will not remain obsessing the mind.

"Rāhula, develop the meditation like air. For when you, Rāhula, are developing the meditation like air, arisen agreeable and disagreeable contacts will not remain obsessing the mind. Just as, Rāhula, air blows upon what is pure, blows upon what is impure, blows upon faeces, blows upon urine, blows upon spittle, blows upon pus, blows upon blood, and the air is not troubled or ashamed or disgusted on that account; just so you, Rāhula, develop the meditation like air. For when you, Rāhula, are developing the meditation like air, arisen agreeable and disagreeable contacts will not remain obsessing the mind.

"Rāhula, develop the meditation like space. For when you, Rāhula, are developing the meditation like space, arisen agreeable and disagreeable contacts will not remain obsessing the mind. Just as, Rāhula, space is not established anywhere; just so you, Rāhula, develop the meditation like space. For when you, Rāhula, are developing the meditation like space, arisen agreeable and disagreeable contacts will not remain obsessing the mind.

120. "Rāhula, develop the meditation on friendliness. For when you, Rāhula, are developing the meditation on friendliness, whatever anger there is will be abandoned. Rāhula, develop the meditation on compassion. For when you, Rāhula, are developing the meditation on compassion, whatever harming there is will be abandoned. Rāhula, develop the meditation on altruistic joy. For when you, Rāhula, are developing the meditation on altruistic joy, whatever discontent there is will be abandoned. Rāhula, develop the meditation on equanimity. For when you, Rāhula, are developing the meditation on equanimity, whatever aversion there is will be abandoned. Rāhula, develop the meditation on foulness. For when you, Rāhula, are developing the meditation on foulness, whatever lust there is will be abandoned. Rāhula, develop the meditation on the perception of impermanence. For when you, Rāhula, are developing the meditation on the perception of impermanence, whatever conceit 'I am' there is will be abandoned.

121. "Rāhula, develop the meditation on mindfulness of breathing. For mindfulness of breathing, Rāhula, when developed and cultivated, is of great fruit and great benefit. And how, Rāhula, is mindfulness of breathing developed, how is it cultivated, so that it is of great fruit and great benefit? Here, Rāhula, a monk, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. He, mindful, breathes in; mindful, he breathes out.

Breathing in long, he understands: 'I breathe in long'; or breathing out long, he understands: 'I breathe out long'; or breathing in short, he understands: 'I breathe in short'; or breathing out short, he understands: 'I breathe out short.' He trains: 'Experiencing the whole body, I shall breathe in'; he trains: 'Experiencing the whole body, I shall breathe out'; he trains: 'Calming the bodily activity, I shall breathe in'; he trains: 'Calming the bodily activity, I shall breathe out.'

He trains: 'Experiencing rapture, I shall breathe in'; he trains: 'Experiencing rapture, I shall breathe out'; he trains: 'Experiencing happiness, I shall breathe in'; he trains: 'Experiencing happiness, I shall breathe out'; he trains: 'Experiencing mental activity, I shall breathe in'; he trains: 'Experiencing mental activity, I shall breathe out'; he trains: 'Calming mental activity, I shall breathe in'; he trains: 'Calming mental activity, I shall breathe out.'

He trains: 'Experiencing the mind, I shall breathe in'; he trains: 'Experiencing the mind, I shall breathe out'; he trains: 'Gladdening the mind, I shall breathe in'; he trains: 'Gladdening the mind, I shall breathe out'; he trains: 'Concentrating the mind, I shall breathe in'; he trains: 'Concentrating the mind, I shall breathe out'; he trains: 'Releasing the mind, I shall breathe in'; he trains: 'Releasing the mind, I shall breathe out.'

He trains: 'Observing impermanence, I shall breathe in'; he trains: 'Observing impermanence, I shall breathe out'; he trains: 'Observing dispassion, I shall breathe in'; he trains: 'Observing dispassion, I shall breathe out'; he trains: 'Observing cessation, I shall breathe in'; he trains: 'Observing cessation, I shall breathe out'; he trains: 'Observing relinquishment, I shall breathe in'; he trains: 'Observing relinquishment, I shall breathe out.'

"Thus developed, Rāhula, mindfulness of breathing, thus cultivated, is of great fruit and great benefit. When mindfulness of breathing is thus developed, Rāhula, thus cultivated, even the final in-breaths cease being known, not unknown."

This is what the Blessed One said. Delighted, the Venerable Rāhula rejoiced in what the Blessed One had said.

The Greater Discourse on the Exhortation to Rāhula is concluded as second.

3.

The Shorter Discourse to Mālukya

122. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then, when the Venerable Mālukyaputta had gone to a private place and was in seclusion, this reflection arose in his mind: "These wrong views that have been left undeclared by the Blessed One, set aside and rejected - 'The world is eternal,' 'the world is non-eternal,' 'the world is finite,' 'the world is infinite,' 'the soul is the same as the body,' 'the soul is one thing and the body another,' 'the Tathāgata exists after death,' 'the Tathāgata does not exist after death,' 'the Tathāgata both exists and does not exist after death,' 'the Tathāgata neither exists nor does not exist after death' - these the Blessed One does not declare to me. That the Blessed One does not declare these to me does not please me, that does not satisfy me. I shall approach the Blessed One and ask about this matter. If the Blessed One declares to me - 'The world is eternal' or 'the world is non-eternal'... etc. 'The Tathāgata neither exists nor does not exist after death' - then I shall live the holy life under the Blessed One; but if the Blessed One does not declare to me - 'The world is eternal' or 'the world is non-eternal'... etc. 'The Tathāgata neither exists nor does not exist after death' - then I shall reject the training and return to the lower life."

123. Then the Venerable Mālukyaputta, in the evening, having emerged from seclusion, 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 Mālukyaputta said this to the Blessed One -

124. "Here, venerable sir, when I had gone to a private place and was in seclusion, this reflection arose in my mind: 'These wrong views that have been left undeclared by the Blessed One, set aside and rejected - "The world is eternal," "the world is non-eternal"... etc. "The Tathāgata neither exists nor does not exist after death" - these the Blessed One does not declare to me. That the Blessed One does not declare these to me does not please me, that does not satisfy me. I shall approach the Blessed One and ask about this matter. If the Blessed One declares to me - 'The world is eternal' or 'the world is non-eternal'... etc. 'The Tathāgata neither exists nor does not exist after death' - then I shall live the holy life under the Blessed One. But if the Blessed One does not declare to me - 'The world is eternal' or 'the world is non-eternal'... etc. 'The Tathāgata neither exists nor does not exist after death' - then I shall reject the training and return to the lower life.' If the Blessed One knows - 'The world is eternal,' let the Blessed One declare to me 'the world is eternal'; if the Blessed One knows - 'The world is non-eternal,' let the Blessed One declare to me 'the world is non-eternal.' But if the Blessed One does not know - 'The world is eternal' or 'the world is non-eternal,' then for one who does not know, who does not see, this alone is straight, that is to say - 'I do not know, I do not see.' If the Blessed One knows - 'The world is finite,' let the Blessed One declare to me 'the world is infinite'; if the Blessed One knows - 'The world is infinite,' let the Blessed One declare to me 'the world is infinite.' But if the Blessed One does not know - 'The world is finite' or 'the world is infinite,' then for one who does not know, who does not see, this alone is straight, that is to say - 'I do not know, I do not see.' If the Blessed One knows - 'The soul is the same as the body,' let the Blessed One declare to me 'the soul is the same as the body'; if the Blessed One knows - 'The soul is one thing and the body another,' let the Blessed One declare to me 'the soul is one thing and the body another.' But if the Blessed One does not know - 'The soul is the same as the body' or 'the soul is one thing and the body another,' then for one who does not know, who does not see, this alone is straight, that is to say - 'I do not know, I do not see.' If the Blessed One knows - 'The Tathāgata exists after death,' let the Blessed One declare to me 'the Tathāgata exists after death'; if the Blessed One knows - 'The Tathāgata does not exist after death,' let the Blessed One declare to me 'the Tathāgata does not exist after death.' But if the Blessed One does not know - 'The Tathāgata exists after death' or 'the Tathāgata does not exist after death,' then for one who does not know, who does not see, this alone is straight, that is to say - 'I do not know, I do not see.' If the Blessed One knows - 'The Tathāgata both exists and does not exist after death,' let the Blessed One declare to me 'the Tathāgata both exists and does not exist after death'; if the Blessed One knows - 'The Tathāgata neither exists nor does not exist after death,' let the Blessed One declare to me 'the Tathāgata neither exists nor does not exist after death.' But if the Blessed One does not know - 'The Tathāgata both exists and does not exist after death' or 'the Tathāgata neither exists nor does not exist after death,' then for one who does not know, who does not see, this alone is straight, that is to say - 'I do not know, I do not see.'"

125. "Did I ever say thus to you, Mālukyaputta - 'Come, Mālukyaputta, live the holy life under me, I will declare to you - "The world is eternal" or "the world is non-eternal" or "the world is finite" or "the world is infinite" or "the soul is the same as the body" or "the soul is one thing and the body another" or "the Tathāgata exists after death" or "the Tathāgata does not exist after death" or "the Tathāgata both exists and does not exist after death" or "the Tathāgata neither exists nor does not exist after death"'?" "No, Venerable Sir." "Or did you say thus to me - 'I, Venerable Sir, will live the holy life under the Blessed One, the Blessed One will declare to me - "The world is eternal" or "the world is non-eternal" or "the world is finite" or "the world is infinite" or "the soul is the same as the body" or "the soul is one thing and the body another" or "the Tathāgata exists after death" or "the Tathāgata does not exist after death" or "the Tathāgata both exists and does not exist after death" or "the Tathāgata neither exists nor does not exist after death"'?" "No, Venerable Sir." "Thus indeed, Mālukyaputta, I did not say to you - 'Come, Mālukyaputta, live the holy life under me, I will declare to you - 'The world is eternal' or 'the world is non-eternal'... etc. "The Tathāgata neither exists nor does not exist after death"'; nor indeed did you say to me - 'I, Venerable Sir, will live the holy life under the Blessed One, the Blessed One will declare to me - 'The world is eternal' or 'the world is non-eternal'... etc. "The Tathāgata neither exists nor does not exist after death."' This being so, foolish man, being who, whom do you reject?

126. "Whoever, Mālukyaputta, were to speak thus - 'I will not live the holy life under the Blessed One until the Blessed One declares to me - "The world is eternal" or "the world is non-eternal"... etc. "The Tathāgata neither exists nor does not exist after death"' - that would remain undeclared by the Tathāgata, Mālukyaputta, and meanwhile that person would die. Just as, Mālukyaputta, a man might be pierced by a dart thickly smeared with poison. His friends and colleagues, relatives and blood-relations might set up a physician, a surgeon for him. He might speak thus - 'I will not have this dart removed until I know the man by whom I was pierced, whether he is a noble or a brahmin or a merchant or a worker'; he might speak thus - 'I will not have this dart removed until I know the man by whom I was pierced, of such a name and such a clan'; he might speak thus - 'I will not have this dart removed until I know the man by whom I was pierced, whether he is tall or short or of medium height'; he might speak thus - 'I will not have this dart removed until I know the man by whom I was pierced, whether he is dark or brown or of golden complexion'; he might speak thus - 'I will not have this dart removed until I know the man by whom I was pierced, in which village or town or city he lives'; he might speak thus - 'I will not have this dart removed until I know the bow by which I was pierced, whether it is a long bow or a crossbow'; he might speak thus - 'I will not have this dart removed until I know the bowstring by which I was pierced, whether it is of swallow-wort or bamboo or sinew or hemp or milky sap plant'; he might speak thus - 'I will not have this dart removed until I know the shaft by which I was pierced, whether it is wild or cultivated'; he might speak thus - 'I will not have this dart removed until I know the shaft by which I was pierced, with whose feathers it is fletched, whether of a vulture or a heron or a hawk or a peacock or a sithilahanu bird'; he might speak thus - 'I will not have this dart removed until I know the shaft by which I was pierced, with whose sinew it is bound, whether of a cow or a buffalo or a black lion or a monkey'; he might speak thus - 'I will not have this dart removed until I know the dart by which I was pierced, whether it is a dart or a hoof-tipped arrow or a vekaṇḍa or an iron arrow or a calf-tooth arrow or an oleander-leaf arrow' - that would remain unknown by that man, Mālukyaputta, and meanwhile that man would die. Just so indeed, Mālukyaputta, whoever were to speak thus - 'I will not live the holy life under the Blessed One until the Blessed One declares to me - "The world is eternal" or "the world is non-eternal"... etc. "The Tathāgata neither exists nor does not exist after death"' - that would remain undeclared by the Tathāgata, Mālukyaputta, and meanwhile that person would die.

127. "'The world is eternal,' Mālukyaputta, if there were such a view, there would have been abiding by the holy life - thus it is not. 'The world is non-eternal,' Mālukyaputta, if there were such a view, there would have been abiding by the holy life - thus also it is not. 'The world is eternal' or, Mālukyaputta, if there is such a view, 'the world is non-eternal' or if there is such a view, there is indeed birth, there is ageing, there is death, there are sorrow, lamentation, pain, displeasure, and anguish; the destruction of which I declare in this very life. 'The world is finite,' Mālukyaputta, if there were such a view, there would have been abiding by the holy life - thus it is not. 'The world is infinite,' Mālukyaputta, if there were such a view, there would have been abiding by the holy life - thus also it is not. 'The world is finite' or, Mālukyaputta, if there is such a view, 'the world is infinite' or if there is such a view, there is indeed birth, there is ageing, there is death, there are sorrow, lamentation, pain, displeasure, and anguish; the destruction of which I declare in this very life. 'The soul is the same as the body,' Mālukyaputta, if there were such a view, there would have been abiding by the holy life - thus it is not. 'The soul is one thing and the body another,' Mālukyaputta, if there were such a view, there would have been abiding by the holy life - thus also it is not. 'The soul is the same as the body' or, Mālukyaputta, if there is such a view, 'the soul is one thing and the body another' or if there is such a view, there is indeed birth, etc. the destruction of which I declare. 'The Tathāgata exists after death,' Mālukyaputta, if there were such a view, there would have been abiding by the holy life - thus it is not. 'The Tathāgata does not exist after death,' Mālukyaputta, if there were such a view, there would have been abiding by the holy life - thus also it is not. 'The Tathāgata exists after death' or, Mālukyaputta, if there is such a view, 'the Tathāgata does not exist after death' or if there is such a view, there is indeed birth, etc. the destruction of which I declare in this very life. 'The Tathāgata both exists and does not exist after death,' Mālukyaputta, if there were such a view, there would have been abiding by the holy life - thus it is not. 'The Tathāgata neither exists nor does not exist after death,' Mālukyaputta, if there were such a view, there would have been abiding by the holy life - thus also it is not. 'The Tathāgata both exists and does not exist after death,' Mālukyaputta, if there is such a view, 'the Tathāgata neither exists nor does not exist after death' or if there is such a view, there is indeed birth, etc. the destruction of which I declare in this very life.

128. "Therefore, Mālukyaputta, remember what is undeclared by me as undeclared; and remember what is declared by me as declared. And what, Mālukyaputta, has been left undeclared by me? 'The world is eternal' - Mālukyaputta, this has been left undeclared by me; 'the world is non-eternal' - this has been left undeclared by me; 'the world is finite' - this has been left undeclared by me; 'the world is infinite' - this has been left undeclared by me; 'the soul is the same as the body' - this has been left undeclared by me; 'the soul is one thing and the body another' - this has been left undeclared by me; 'the Tathāgata exists after death' - this has been left undeclared by me; 'the Tathāgata does not exist after death' - this has been left undeclared by me; 'the Tathāgata both exists and does not exist after death' - this has been left undeclared by me; 'the Tathāgata neither exists nor does not exist after death' - this has been left undeclared by me. And why, Mālukyaputta, has this been left undeclared by me? Because, Mālukyaputta, this is not connected with the goal, 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 me. And what, Mālukyaputta, has been declared by me? 'This is suffering' - Mālukyaputta, this has been declared by me; 'this is the origin of suffering' - this has been declared by me; 'this is the cessation of suffering' - this has been declared by me; 'this is the practice leading to the cessation of suffering' - this has been declared by me. And why, Mālukyaputta, has this been declared by me? Because, Mālukyaputta, this is connected with the goal, this is fundamental to the holy life, it leads to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Therefore this has been declared by me. Therefore, Mālukyaputta, remember what is undeclared by me as undeclared; and remember what is declared by me as declared."

This is what the Blessed One said. Delighted, the Venerable Mālukyaputta rejoiced in what the Blessed One had said.

The Shorter Discourse on Mālukya is concluded as third.

4.

The Greater Discourse to Mālukya

129. 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 - "Do you remember, monks, the five lower mental fetters taught by me?"

When this was said, the Venerable Mālukyaputta said this to the Blessed One - "I, venerable sir, remember the five lower mental fetters taught by the Blessed One." "In what way, then, Mālukyaputta, do you remember the five lower mental fetters taught by me?" "I, venerable sir, remember identity view as a lower mental fetter taught by the Blessed One; I, venerable sir, remember sceptical doubt as a lower mental fetter taught by the Blessed One; I, venerable sir, remember adherence to moral rules and austerities as a lower mental fetter taught by the Blessed One; I, venerable sir, remember sensual desire as a lower mental fetter taught by the Blessed One; I, venerable sir, remember anger as a lower mental fetter taught by the Blessed One. Thus, venerable sir, I remember the five lower mental fetters taught by the Blessed One."

"To whom indeed, Mālukyaputta, do you remember these five lower mental fetters as having been taught thus? Would not, Mālukyaputta, heterodox wandering ascetics reprove you with this reproof using the simile of the young child? For a young boy, Mālukyaputta, a foolish infant lying on his back, does not even have the notion of 'identity', so from where would identity view arise in him? Yet the underlying tendency to identity view underlies in him. For a young boy, Mālukyaputta, a foolish infant lying on his back, does not even have the notion of 'mental phenomena', so from where would sceptical doubt regarding mental phenomena arise in him? Yet the underlying tendency to sceptical doubt underlies in him. For a young boy, Mālukyaputta, a foolish infant lying on his back, does not even have the notion of 'moral rules', so from where would adherence to moral rules and austerities regarding moral rules arise in him? Yet the underlying tendency to adherence to moral rules and austerities underlies in him. For a young boy, Mālukyaputta, a foolish infant lying on his back, does not even have the notion of 'sensual pleasures', so from where would sensual desire for sensual pleasures arise in him? Yet the underlying tendency to sensual lust underlies in him. For a young boy, Mālukyaputta, a foolish infant lying on his back, does not even have the notion of 'beings', so from where would anger towards beings arise in him? Yet the underlying tendency to anger underlies in him. Would not, Mālukyaputta, heterodox wandering ascetics reprove you with this reproof using the simile of the young child?" When this was said, the Venerable Ānanda said this to the Blessed One - "This is the time, Blessed One, this is the time, Fortunate One, that the Blessed One would teach the five lower mental fetters. Having heard from the Blessed One, the monks will remember it." "If so, Ānanda, listen, pay close attention; I will speak." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One. The Blessed One said this -

130. "Here, Ānanda, an ignorant worldling, who does not see the noble ones, who is not skilled in the noble teaching, who is undisciplined in the noble teaching, who does not see good persons, who is not skilled in the teaching of good persons, who is undisciplined in the teaching of good persons, dwells with a mind pervaded by identity view, overcome by identity view; and he does not understand as it really is the escape from arisen identity view. That identity view of his, having become strong, undisciplined, is a lower mental fetter. He dwells with a mind pervaded by sceptical doubt, overcome by sceptical doubt; and he does not understand as it really is the escape from arisen sceptical doubt. That sceptical doubt of his, having become strong, undisciplined, is a lower mental fetter. He dwells with a mind pervaded by adherence to moral rules and austerities, overcome by adherence to moral rules and austerities; and he does not understand as it really is the escape from arisen adherence to moral rules and austerities. That adherence to moral rules and austerities of his, having become strong, undisciplined, is a lower mental fetter. He dwells with a mind pervaded by sensual lust, overcome by sensual lust; and he does not understand as it really is the escape from arisen sensual lust. That sensual lust of his, having become strong, undisciplined, is a lower mental fetter. He dwells with a mind pervaded by anger, overcome by anger; and he does not understand as it really is the escape from arisen anger. That anger of his, having become strong, undisciplined, is a lower mental fetter.

131. "But, Ānanda, a learned noble disciple, who sees the noble ones, who is skilled in the noble teaching, who is well disciplined in the noble teaching, who sees good persons, who is skilled in the teaching of good persons, who is well disciplined in the teaching of good persons, does not dwell with a mind pervaded by identity view, nor overcome by identity view; and he understands as it really is the escape from arisen identity view. That identity view of his with underlying tendencies is abandoned. He does not dwell with a mind pervaded by sceptical doubt, nor overcome by sceptical doubt; and he understands as it really is the escape from arisen sceptical doubt. That sceptical doubt of his with underlying tendencies is abandoned. He does not dwell with a mind pervaded by adherence to moral rules and austerities, nor overcome by adherence to moral rules and austerities; and he understands as it really is the escape from arisen adherence to moral rules and austerities. That adherence to moral rules and austerities of his with underlying tendencies is abandoned. He does not dwell with a mind pervaded by sensual lust, nor overcome by sensual lust; and he understands as it really is the escape from arisen sensual lust. That sensual lust of his with underlying tendencies is abandoned. He does not dwell with a mind pervaded by anger, nor overcome by anger; and he understands as it really is the escape from arisen anger. That anger of his with underlying tendencies is abandoned.

132. "Ānanda, whatever path, whatever practice is for the abandoning of the five lower mental fetters - without following that path, without following that practice, one will know or see or abandon the five lower mental fetters - this is impossible. Just as, Ānanda, of a great tree standing with substance, without cutting through the bark, without cutting through the softwood, there will be a cutting of the substance - this is impossible; just so, Ānanda, whatever path, whatever practice is for the abandoning of the five lower mental fetters - without following that path, without following that practice, one will know or see or abandon the five lower mental fetters - this is impossible.

"But, Ānanda, whatever path, whatever practice is for the abandoning of the five lower mental fetters - following that path, following that practice, one will know or see or abandon the five lower mental fetters - this is possible. Just as, Ānanda, of a great tree standing with substance, having cut through the bark, having cut through the softwood, there will be a cutting of the substance - this is possible; just so, Ānanda, whatever path, whatever practice is for the abandoning of the five lower mental fetters - following that path, following that practice, one will know or see or abandon the five lower mental fetters - this is possible. Just as, Ānanda, the river Ganges is full of water, level to the brim, so that a crow could drink from it. Then a weak man might come along - 'I will cross this river Ganges, cutting across the stream with my arms, and go safely to the far shore'; he would not be able to cross the river Ganges, cutting across the stream with his arms, and go safely to the far shore. Just so, Ānanda, for whomever, when the Teaching is being taught for the cessation of identity, the mind does not spring forward, does not become clear, does not become settled, does not become liberated; just as that weak man, so should they be seen. Just as, Ānanda, the river Ganges is full of water, level to the brim, so that a crow could drink from it. Then a strong man might come along - 'I will cross this river Ganges, cutting across the stream with my arms, and go safely to the far shore'; he would be able to cross the river Ganges, cutting across the stream with his arms, and go safely to the far shore. Just so, Ānanda, for whomever, when the Teaching is being taught for the cessation of identity, the mind springs forward, becomes clear, becomes settled, becomes liberated; just as that strong man, so should they be seen.

133. "And what, Ānanda, is the path, what is the practice for the abandoning of the five lower mental fetters? Here, Ānanda, a monk, through seclusion from clinging, through the abandoning of unwholesome mental states, through the complete cessation of bodily inertia, 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. Whatever is there pertaining to matter, pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness - he regards those mental states as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. He turns away the mind from those mental states. Having turned away the mind from those mental states, he focuses the mind on the deathless element - 'This is peaceful, this is sublime, that is to say, the stilling of all activities, the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna.' He, steady in that, attains the elimination of mental corruptions; if he does not attain the elimination of mental corruptions, then by that very lust for mental states, by that delight in mental states, with the utter elimination of the five lower mental fetters, he becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. This too, Ānanda, is the path, this is the practice for the abandoning of the five lower mental fetters.

"Furthermore, Ānanda, with the subsiding of applied and sustained thought, a monk... etc. enters and dwells in the second meditative absorption... the third meditative absorption... he enters and dwells in the fourth meditative absorption. Whatever is there pertaining to matter, pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness... not subject to return from that world. This too, Ānanda, is the path, this is the practice for the abandoning of the five lower mental fetters.

"Furthermore, Ānanda, 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. Whatever is there pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness... etc. not subject to return from that world. This too, Ānanda, is the path, this is the practice for the abandoning of the five lower mental fetters.

"Furthermore, Ānanda, with the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite,' a monk enters and dwells in the plane of infinite consciousness. Whatever is there pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness... etc. not subject to return from that world. This too, Ānanda, is the path, this is the practice for the abandoning of the five lower mental fetters.

"Furthermore, Ānanda, with the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' a monk enters and dwells in the plane of nothingness. Whatever is there pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness... etc. not subject to return from that world. This too, Ānanda, is the path, this is the practice for the abandoning of the five lower mental fetters."

"If this, venerable sir, is the path, if this is the practice for the abandoning of the five lower mental fetters, then why are some monks here liberated in mind and some monks liberated by wisdom?" "Here, Ānanda, I say it is the difference in faculties."

This is what the Blessed One said. Delighted, the Venerable Ānanda rejoiced in what the Blessed One had said.

The Greater Discourse on Mālukya is concluded as fourth.

5.

The Discourse to Bhaddāli

134. 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 - "I, monks, eat food at one sitting; eating food at one sitting, monks, I perceive freedom from illness and freedom from affliction and lightness of body and strength and comfortable abiding. Come, you too, monks, eat food at one sitting; eating food at one sitting, monks, you too will perceive freedom from illness and freedom from affliction and lightness of body and strength and comfortable abiding." When this was said, the Venerable Bhaddāli said this to the Blessed One - "I, venerable sir, am not able to eat food at one sitting; for if I were to eat food at one sitting, venerable sir, there would be remorse, there would be regret." "If so, Bhaddāli, wherever you are invited, having eaten a portion there, you should take out a portion and eat it. Even thus, Bhaddāli, eating at one sitting, you will sustain yourself." "Even thus, venerable sir, I am not able to eat; for even thus, venerable sir, if I were to eat, there would be remorse, there would be regret." Then the Venerable Bhaddāli, when a training rule was being laid down by the Blessed One, when the training was being undertaken by the Community of monks, declared his lack of endeavour. Then the Venerable Bhaddāli did not come into the presence of the Blessed One for that entire three months, as one who does not fulfil the training in the Teacher's instruction.

135. Now at that time several monks were doing robe-making work for the Blessed One - "When the robe is finished, the Blessed One will set out on a journey after the three months." Then the Venerable Bhaddāli approached those monks; having approached, he exchanged friendly greetings with those monks. Having concluded the pleasant and memorable talk, he sat down to one side. To the Venerable Bhaddāli seated to one side, those monks said this - "This robe-making work for the Blessed One is being done, friend Bhaddāli. When the robe is finished, the Blessed One will set out on a journey after the three months. Come, friend Bhaddāli, pay close attention to this fault, lest it become more difficult for you afterwards." "Yes, friends," the Venerable Bhaddāli replied to those monks and 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 Bhaddāli 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 when a training rule was being laid down by the Blessed One, when the training was being undertaken by the Community of monks, I declared my lack of endeavour. May the Blessed One accept my transgression as a transgression for the sake of restraint in the future."

"Truly, Bhaddāli, a transgression overcame you as one who was foolish, as one who was confused, as one who was unwholesome, in that when a training rule was being laid down by me, when the training was being undertaken by the Community of monks, you declared your lack of endeavour. And this occasion too was not understood by you, Bhaddāli - 'The Blessed One is dwelling at Sāvatthī, the Blessed One too will know me - the monk named Bhaddāli does not fulfil the training in the Teacher's instruction.' This occasion too was not understood by you, Bhaddāli. And this occasion too was not understood by you, Bhaddāli - 'Several monks have entered the rains retreat at Sāvatthī, they too will know me - the monk named Bhaddāli does not fulfil the training in the Teacher's instruction.' This occasion too was not understood by you, Bhaddāli. And this occasion too was not understood by you, Bhaddāli - 'Several nuns have entered the rains retreat at Sāvatthī, they too will know me - the monk named Bhaddāli does not fulfil the training in the Teacher's instruction.' This occasion too was not understood by you, Bhaddāli. And this occasion too was not understood by you, Bhaddāli - 'Several male lay followers are dwelling at Sāvatthī, they too will know me - the monk named Bhaddāli does not fulfil the training in the Teacher's instruction.' This occasion too was not understood by you, Bhaddāli. And this occasion too was not understood by you, Bhaddāli - 'Several female lay followers are dwelling at Sāvatthī, they too will know me - the monk named Bhaddāli does not fulfil the training in the Teacher's instruction.' This occasion too was not understood by you, Bhaddāli. And this occasion too was not understood by you, Bhaddāli - 'Several ascetics and brahmins of various sects have entered the rains retreat at Sāvatthī, they too will know me - the monk named Bhaddāli, a disciple of the ascetic Gotama, a certain elder monk, does not fulfil the training in the instruction.' This occasion too was not understood by you, Bhaddāli."

"A transgression overcame me, venerable sir, as one who was foolish, as one who was confused, as one who was unwholesome, in that when a training rule was being laid down by the Blessed One, when the training was being undertaken by the community of monks, I declared my lack of endeavour. May the Blessed One accept my transgression as a transgression for the sake of restraint in the future." "Truly, Bhaddāli, a transgression overcame you as one who was foolish, as one who was confused, as one who was unwholesome, in that when a training rule was being laid down by me, when the training was being undertaken by the community of monks, you declared your lack of endeavour."

136. "What do you think, Bhaddāli, suppose here there were a monk liberated in both ways, and I were to say to him thus - 'Come, monk, be a bridge for me in the mud' - would he cross over, or would he bend his body away, or would he say 'no'?"

"No, Venerable Sir."

"What do you think, Bhaddāli, suppose here there were a monk liberated by wisdom... a body-witness... one attained to right view... one liberated by faith... a follower of the Teaching... a faith-follower, and I were to say to him thus - 'Come, monk, be a bridge for me in the mud' - would he cross over, or would he bend his body away, or would he say 'no'?"

"No, Venerable Sir."

"What do you think, Bhaddāli, were you, Bhaddāli, at that time one liberated in both ways, or one liberated by wisdom, or a body-witness, or one attained to right view, or one liberated by faith, or a follower of the Teaching, or a faith-follower?"

"No, Venerable Sir."

"Were you not, Bhaddāli, at that time empty, hollow, defeated?"

"Yes, Venerable Sir. A transgression overcame me, Venerable Sir, as one who was foolish, as one who was confused, as one who was unwholesome, in that when a training rule was being laid down by the Blessed One, when the training was being undertaken by the Community of monks, I declared my lack of endeavour. May the Blessed One accept my transgression as a transgression for the sake of restraint in the future." "Truly, Bhaddāli, a transgression overcame you as one who was foolish, as one who was confused, as one who was unwholesome, in that when a training rule was being laid down by me, when the training was being undertaken by the Community of monks, you declared your lack of endeavour. But since you, Bhaddāli, having seen the transgression as a transgression, make amends according to the Teaching, we accept it from you. For this is growth, Bhaddāli, 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."

137. "Here, Bhaddāli, a certain monk does not fulfil the training in the Teacher's instruction. He thinks thus: 'What if I were to resort 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. Perhaps I might realize a super-human achievement, a distinction of knowledge and vision worthy of the noble ones.' 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. As he dwells thus withdrawn, the Teacher blames him, wise fellow monks having investigated blame him, deities blame him, he himself blames himself. He, blamed by the Teacher, blamed by wise fellow monks having investigated, blamed by deities, blamed by himself, does not realize any super-human achievement, any distinction of knowledge and vision worthy of the noble ones. What is the reason for this? For this is so, Bhaddāli, as is natural for one who does not fulfil the training in the Teacher's instruction.

138. "Here again, Bhaddāli, a certain monk is one who fulfils the training in the Teacher's instruction. He thinks thus: 'What if I were to resort 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. Perhaps I might realize a super-human achievement, a distinction of knowledge and vision worthy of the noble ones.' 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. As he dwells thus withdrawn, the Teacher does not blame him, wise fellow monks having investigated do not blame him, deities do not blame him, he himself does not blame himself. He, not blamed by the Teacher, not blamed by wise fellow monks having investigated, not blamed by deities, not blamed by himself, realizes a super-human achievement, a distinction of knowledge and vision worthy of the noble ones. He, 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. What is the reason for this? For this is so, Bhaddāli, as is natural for one who fulfils the training in the Teacher's instruction.

139. "Furthermore, Bhaddāli, with the subsiding of applied and sustained thought, a monk 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. What is the reason for this? For this is so, Bhaddāli, as is natural for one who fulfils the training in the Teacher's instruction.

"Furthermore, Bhaddāli, with the fading away of rapture, a monk dwells in equanimity, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. What is the reason for this? For this is so, Bhaddāli, as is natural for one who fulfils the training in the Teacher's instruction.

"Furthermore, Bhaddāli, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. What is the reason for this? For this is so, Bhaddāli, as is natural for one who fulfils the training in the Teacher's instruction.

"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of recollecting past lives. He recollects manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he recollects manifold past lives. What is the reason for this? For this is so, Bhaddāli, as is natural for one who fulfils the training in the Teacher's instruction.

"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of the passing away and rebirth of beings. 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, etc. have arisen in a nether world, in hell; but these beings, sirs, endowed with bodily good conduct, etc. have arisen in a fortunate realm, in a heavenly world.' Thus with the divine eye, which is pure and surpasses the human, etc. he understands beings according to their actions. What is the reason for this? For this is so, Bhaddāli, as is natural for one who fulfils the training in the Teacher's instruction.

"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards the knowledge of the elimination of mental corruptions. He understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the practice leading to the cessation of suffering.' He understands as it really is: 'These are the mental corruptions'; he understands as it really is: 'This is the origin of mental corruptions'; he understands as it really is: 'This is the cessation of mental corruptions'; he understands as it really is: 'This is the practice leading to the cessation of mental corruptions.' For one knowing thus, seeing thus, the mind becomes liberated from the mental corruption of sensuality, the mind becomes liberated from the mental corruption of existence, the mind becomes liberated from the mental corruption of ignorance. When liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' What is the reason for this? For this is so, Bhaddāli, as is natural for one who fulfils the training in the Teacher's instruction."

140. When this was said, the Venerable Bhaddāli said this to the Blessed One - "What, venerable sir, is the cause, what is the condition, by which here they forcibly again and again take action against a certain monk? But what, venerable sir, is the cause, what is the condition, by which here they do not thus forcibly again and again take action against a certain monk?" "Here, Bhaddāli, a certain monk is one who habitually commits offences, full of offences. He, when spoken to by the monks, evades the issue with another issue, diverts the discussion outside, and manifests irritation, hate, and displeasure; he does not behave properly, he is not subdued, he does not make amends, he does not say 'I will do that by which the Community is pleased.' Therein, Bhaddāli, the monks think thus - This monk, friends, is one who habitually commits offences, full of offences. He, when spoken to by the monks, evades the issue with another issue, diverts the discussion outside, and manifests irritation, hate, and displeasure; he does not behave properly, he is not subdued, he does not make amends, he does not say 'I will do that by which the Community is pleased.' It would be good indeed if the venerables were to investigate this monk in such a way that this legal case would not be quickly settled. Thus indeed, Bhaddāli, the monks investigate that monk in such a way that this legal case is not quickly settled.

141. "Here again, Bhaddāli, a certain monk is one who habitually commits offences, full of offences. He, when spoken to by the monks, does not evade the issue with another issue, does not divert the discussion outside, and does not manifest irritation, hate, and displeasure; he behaves properly, he is subdued, he makes amends, he says 'I will do that by which the Community is pleased.' Therein, Bhaddāli, the monks think thus - This monk, friends, is one who habitually commits offences, full of offences. He, when spoken to by the monks, does not evade the issue with another issue, does not divert the discussion outside, and does not manifest irritation, hate, and displeasure; he behaves properly, he is subdued, he makes amends, he says 'I will do that by which the Community is pleased.' It would be good indeed if the venerables were to investigate this monk in such a way that this legal case would be quickly settled. Thus indeed, Bhaddāli, the monks investigate that monk in such a way that this legal case is quickly settled.

142. "Here, Bhaddāli, a certain monk is one who occasionally commits offences, not full of offences. He, when spoken to by the monks, evades the issue with another issue, diverts the discussion outside, and manifests irritation, hate, and displeasure; he does not behave properly, he is not subdued, he does not make amends, he does not say 'I will do that by which the Community is pleased.' Therein, Bhaddāli, the monks think thus - This monk, friends, is one who occasionally commits offences, not full of offences. He, when spoken to by the monks, evades the issue with another issue, diverts the discussion outside, and manifests irritation, hate, and displeasure; he does not behave properly, he is not subdued, he does not make amends, he does not say 'I will do that by which the Community is pleased.' It would be good indeed if the venerables were to investigate this monk in such a way that this legal case would not be quickly settled. Thus indeed, Bhaddāli, the monks investigate that monk in such a way that this legal case is not quickly settled.

143. "Here again, Bhaddāli, a certain monk is one who occasionally commits offences, not full of offences. He, when spoken to by the monks, does not evade the issue with another issue, does not divert the discussion outside, and does not manifest irritation, hate, and displeasure; he behaves properly, he is subdued, he makes amends, he says 'I will do that by which the Community is pleased.' Therein, Bhaddāli, the monks think thus - This monk, friends, is one who occasionally commits offences, not full of offences. He, when spoken to by the monks, does not evade the issue with another issue, does not divert the discussion outside, and does not manifest irritation, hate, and displeasure; he behaves properly, he is subdued, he makes amends, he says 'I will do that by which the Community is pleased.' It would be good indeed if the venerables were to investigate this monk in such a way that this legal case would be quickly settled. Thus indeed, Bhaddāli, the monks investigate that monk in such a way that this legal case is quickly settled.

144. "Here, Bhaddāli, a certain monk carries on merely through faith, merely through affection. Therein, Bhaddāli, the monks think thus - 'This monk, friend, carries on merely through faith, merely through affection. If we were to forcibly again and again take action against this monk - let him not fall away even from that mere faith, that mere affection.' Just as, Bhaddāli, a man has one eye, and his friends and colleagues, relatives and blood-relations would protect that one eye - 'Let him not fall away even from that one eye'; just so, Bhaddāli, here a certain monk carries on merely through faith, merely through affection. Therein, Bhaddāli, the monks think thus - 'This monk, friend, carries on merely through faith, merely through affection. If we were to forcibly again and again take action against this monk - let him not fall away even from that mere faith, that mere affection.' This, Bhaddāli, is the cause, this is the condition, by which here they forcibly again and again take action against a certain monk. But this, Bhaddāli, is the cause, this is the condition, by which here they do not thus forcibly again and again take action against a certain monk."

145. "What, venerable sir, is the cause, what is the condition, by which formerly there were fewer training rules and more monks became established through final knowledge? But what, venerable sir, is the cause, what is the condition, by which now there are more training rules and fewer monks become established through final knowledge?" "So it is, Bhaddāli, when beings are declining, when the Good Teaching is disappearing, there are more training rules and fewer monks become established through final knowledge. The Teacher does not lay down a training rule for disciples, Bhaddāli, until here certain corrupting conditions appear in the monastic community. But when, Bhaddāli, here certain corrupting conditions appear in the monastic community, then the Teacher lays down a training rule for disciples for the warding off of those very corrupting conditions. Certain corrupting conditions do not appear here in the monastic community, Bhaddāli, until the monastic community has attained greatness. But when, Bhaddāli, the monastic community has attained greatness, then here certain corrupting conditions appear in the monastic community. Then the Teacher lays down a training rule for disciples for the warding off of those very corrupting conditions. Certain corrupting conditions do not appear here in the monastic community, Bhaddāli, until the monastic community has attained the highest gain, has attained the highest fame, has attained great learning, has attained long standing. But when, Bhaddāli, the monastic community has attained long standing, then here certain corrupting conditions appear in the monastic community, then the Teacher lays down a training rule for disciples for the warding off of those very corrupting conditions.

146. "You were few indeed, Bhaddāli, at that time when I taught the exposition of the Teaching with the simile of the thoroughbred colt. Do you remember that, Bhaddāli?"

"No, Venerable Sir."

"Therein, Bhaddāli, what reason do you understand for this?"

"Surely, Venerable Sir, I have been for a long time one who does not fulfil the training in the Teacher's instruction."

"Indeed, Bhaddāli, this alone is not the cause, this is not the condition. But you, Bhaddāli, have been known to me for a long time, having encompassed your mind with my mind - 'This foolish man does not listen to the Teaching with attention, with reflection, having collected together with the whole mind, with ears inclined, when the Teaching is being taught by me.' But I will teach you, Bhaddāli, the exposition of the Teaching with the simile of the thoroughbred colt. Listen to that, pay close attention; I will speak." "Yes, Venerable Sir," the Venerable Bhaddāli assented to the Blessed One. The Blessed One said this -

147. "Just as, Bhaddāli, a skilled horse-trainer, having obtained a good thoroughbred horse, first trains it in the bridle. When being trained in the bridle, there are indeed some wrigglings, contortions, and struggles, as is natural for one being trained in something not done before. Through continuous training and gradual training, he becomes quenched in that state. When, Bhaddāli, the good thoroughbred horse has become quenched in that state through continuous training and gradual training, the horse-trainer further trains him in the yoke. When being trained in the yoke, there are indeed some wrigglings, contortions, and struggles, as is natural for one being trained in something not done before. Through continuous training and gradual training, he becomes quenched in that state. When, Bhaddāli, the good thoroughbred horse has become quenched in that state through continuous training and gradual training, the horse-trainer further trains him in stepping in order, in circling, in prancing, in galloping, in charging, in the king's qualities, in the royal lineage, in the highest speed, in the highest horsemanship, in the highest softness of speech. When being trained in the highest speed, in the highest horsemanship, in the highest softness of speech, there are indeed some wrigglings, contortions, and struggles, as is natural for one being trained in something not done before. Through continuous training and gradual training, he becomes quenched in that state. When, Bhaddāli, the good thoroughbred horse has become quenched in that state through continuous training and gradual training, the horse-trainer further provides him with grooming and drinking water. Endowed with these ten factors, Bhaddāli, a good thoroughbred horse is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself.

"Just so, Bhaddāli, a monk endowed with ten qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. Which ten? Here, Bhaddāli, a monk is endowed with the right view of one beyond training, is endowed with the right thought of one beyond training, is endowed with the right speech of one beyond training, is endowed with the right action of one beyond training, is endowed with the right livelihood of one beyond training, is endowed with the right effort of one beyond training, is endowed with the right mindfulness of one beyond training, is endowed with the right concentration of one beyond training, is endowed with the right knowledge of one beyond training, is endowed with the right liberation of one beyond training – endowed with these ten qualities, Bhaddāli, a monk is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world."

This is what the Blessed One said. Delighted, the Venerable Bhaddāli rejoiced in what the Blessed One had said.

The Discourse on Bhaddāli is concluded as fifth.

6.

The Discourse on the Simile of the Quail

148. Thus have I heard - On one occasion the Blessed One was dwelling among the Aṅguttarāpans, where there was a market town of the Aṅguttarāpans named Āpaṇa. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Āpaṇa for almsfood. Having walked for almsfood in Āpaṇa, after the meal, having returned from his alms round, he approached a certain jungle thicket for the day residence. Having plunged into that jungle thicket, he sat down for the day residence at the foot of a certain tree. The Venerable Udāyī also, having dressed in the earlier period of the day, taking his bowl and robe, entered Āpaṇa for almsfood. Having walked for almsfood in Āpaṇa, after the meal, having returned from his alms round, he approached that jungle thicket for the day residence. Having plunged into that jungle thicket, he sat down for the day residence at the foot of a certain tree. Then, when the Venerable Udāyī had gone to a private place and was in seclusion, this reflection arose in his mind: "The Blessed One has indeed removed many painful states from us, the Blessed One has indeed brought many pleasant states to us; the Blessed One has indeed removed many unwholesome mental states from us, the Blessed One has indeed brought many wholesome mental states to us." Then the Venerable Udāyī, in the evening, having emerged from seclusion, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side.

149. Seated to one side, the Venerable Udāyī said this to the Blessed One - "Here, venerable sir, when I had gone to a private place and was in seclusion, this reflection arose in my mind: 'The Blessed One has indeed removed many painful states from us, the Blessed One has indeed brought many pleasant states to us; the Blessed One has indeed removed many unwholesome mental states from us, the Blessed One has indeed brought many wholesome mental states to us.' For we, venerable sir, formerly used to eat in the evening and in the morning and during the day at the improper time. There was indeed, venerable sir, a time when the Blessed One addressed the monks: 'Come now, monks, abandon this eating during the day at the improper time.' Then, venerable sir, there was alteration in me, there was displeasure in me - 'Whatever excellent solid and soft food faithful householders give us during the day at the improper time, the Blessed One has declared the abandoning of that too, the Fortunate One has declared the relinquishment of that too.' We, venerable sir, considering affection and respect and shame and moral fear towards the Blessed One, thus abandoned that eating during the day at the improper time. We, venerable sir, then ate only in the evening and in the morning. There was indeed, venerable sir, a time when the Blessed One addressed the monks: 'Come now, monks, abandon this eating at night at the improper time.' Then, venerable sir, there was alteration in me, there was displeasure in me - 'Whatever of these two meals is reckoned as more excellent, the Blessed One has declared the abandoning of that too, the Fortunate One has declared the relinquishment of that too.' Once in the past, venerable sir, a certain man, having obtained curry ingredients during the day, said thus: 'Come now, put this aside, in the evening we shall all eat together in unity.' Whatever preparations there are, venerable sir, all those are at night, few during the day. We, venerable sir, considering affection and respect and shame and moral fear towards the Blessed One, thus abandoned that eating at night at the improper time. Once in the past, venerable sir, monks walking for almsfood in the dark of the night would enter bathing tanks, would fall into cesspools, would step onto thorn fences, would step onto sleeping cows, would encounter young men who had done their deed and those who had not done their deed, and women would invite them to sexual misconduct. Once in the past, venerable sir, I was walking for almsfood in the dark of the night. A certain woman, venerable sir, washing a vessel by a flash of lightning, saw me. Having seen me, frightened, she let out a cry - 'Alas, woe is me, a goblin indeed has come upon me!' When this was said, I, venerable sir, said this to that woman - 'I am not, sister, a goblin; I am a monk standing for almsfood.' 'May the monk's father be dead, may the monk's mother be dead! Better for you, monk, that your belly be cut open with a sharp butcher's knife, than that you should walk for almsfood in the dark of the night for the sake of your belly.' When I, venerable sir, recollect that, it occurs to me thus: 'The Blessed One has indeed removed many painful states from us, the Blessed One has indeed brought many pleasant states to us; the Blessed One has indeed removed many unwholesome mental states from us, the Blessed One has indeed brought many wholesome mental states to us.'"

150. "Just so, Udāyī, here some foolish men, when told by me 'Abandon this,' they say thus - 'What then of this trifle, this insignificant thing, this ascetic is too scrupulous.' They do not abandon that, and they establish displeasure towards me. And for those monks who are eager to train, that, Udāyī, becomes a powerful bondage, a firm bondage, a lasting bondage, an unrotting bondage, a gross log - just as, Udāyī, an Indian quail, a little bird, bound by a bond of rotting creeper, right there awaits killing or imprisonment or death. Now, Udāyī, if someone were to say thus - 'That by which that Indian quail, a little bird, bound by a bond of rotting creeper, right there awaits killing or imprisonment or death, that indeed is for her a weak bondage, a feeble bondage, a rotten bondage, a coreless bondage'; would he, Udāyī, speaking thus, speak rightly?" "No, Venerable Sir. That by which, Venerable Sir, that Indian quail, a little bird, bound by a bond of rotting creeper, right there awaits killing or imprisonment or death, that indeed is for her a powerful bondage, a firm bondage, a lasting bondage, an unrotting bondage, a gross log." "Just so indeed, Udāyī, here some foolish men, when told by me 'Abandon this,' they say thus - 'What then of this trifle, this insignificant thing, this ascetic is too scrupulous'? They do not abandon that, and they establish displeasure towards me. And for those monks who are eager to train, that, Udāyī, becomes a powerful bondage, a firm bondage, a lasting bondage, an unrotting bondage, a gross log."

151. "Here again, Udāyī, some sons of good family, when told by me 'Abandon this,' they say thus - 'What then of this trifle, this insignificant thing to be abandoned, of which the Blessed One has declared the abandoning, of which the Fortunate One has declared the relinquishment?' They abandon that very thing, and they do not establish displeasure towards me. And those monks who are eager to train, having abandoned that, dwell living at ease, subdued, living on what is given by others, with a mind become like a deer. For them, Udāyī, that becomes a weak bondage, a feeble bondage, a rotten bondage, a coreless bondage - just as, Udāyī, a king's elephant with tusks as long as a plough-pole, fully grown, well-born, experienced in battle, bound with firm thongs and bonds, having bent his body just a little, having cut through and burst apart those bonds, departs wherever he wishes. Now, Udāyī, if someone were to say thus - 'That by which that king's elephant with tusks as long as a plough-pole, fully grown, well-born, experienced in battle, bound with firm thongs and bonds, having bent his body just a little, having cut through and burst apart those bonds, departs wherever he wishes - that indeed is for him a powerful bondage, a firm bondage, a lasting bondage, an unrotting bondage, a gross log'; would he, Udāyī, speaking thus, speak rightly?" "No, Venerable Sir. That by which, Venerable Sir, that king's elephant with tusks as long as a plough-pole, fully grown, well-born, experienced in battle, bound with firm thongs and bonds, having bent his body just a little, having cut through and burst apart those bonds, departs wherever he wishes - that indeed is for him a weak bondage, etc. a coreless bondage." "Just so indeed, Udāyī, here some sons of good family, when told by me 'Abandon this,' they say thus - 'What then of this trifle, this insignificant thing to be abandoned, of which the Blessed One has declared the abandoning, of which the Fortunate One has declared the relinquishment?' They abandon that very thing, and they do not establish displeasure towards me. And those monks who are eager to train, having abandoned that, dwell living at ease, subdued, living on what is given by others, with a mind become like a deer. For them, Udāyī, that becomes a weak bondage, a feeble bondage, a rotten bondage, a coreless bondage."

152. "Just as, Udāyī, a man who is poor, penniless, destitute; he would have one little house, broken and collapsed, open to crows, not of the highest quality; one little cot, broken and collapsed, not of the highest quality; in one pot, grain and seeds, not of the highest quality; one little wife, not of the highest quality. He might see a monk who has gone to a monastery, with well-washed hands and feet, having eaten delightful food, seated in cool shade, devoted to higher consciousness. He would think thus - 'Happy indeed, friend, is asceticism, healthy indeed, friend, is asceticism! I would indeed be that man who, having shaved off hair and beard, having put on ochre robes, would go forth from home into homelessness.' He would not be able, having abandoned one little house, broken and collapsed, open to crows, not of the highest quality, having abandoned one little cot, broken and collapsed, not of the highest quality, having abandoned in one pot grain and seeds not of the highest quality, having abandoned one little wife not of the highest quality, to shave off hair and beard, put on ochre robes, and go forth from home into homelessness. Now, Udāyī, if someone were to say thus - 'That by which that man is bound by bonds, he is not able, having abandoned one little house, broken and collapsed, open to crows, not of the highest quality, having abandoned one little cot, broken and collapsed, not of the highest quality, having abandoned in one pot grain and seeds not of the highest quality, having abandoned one little wife not of the highest quality, to shave off hair and beard, put on ochre robes, and go forth from home into homelessness; that indeed is for him a weak bondage, a feeble bondage, a rotten bondage, a coreless bondage'; would he, Udāyī, speaking thus, speak rightly?" "No, Venerable Sir. That by which, Venerable Sir, that man is bound by bonds, he is not able, having abandoned one little house, broken and collapsed, open to crows, not of the highest quality, having abandoned one little cot, broken and collapsed, not of the highest quality, having abandoned in one pot grain and seeds not of the highest quality, having abandoned one little wife not of the highest quality, to shave off hair and beard, put on ochre robes, and go forth from home into homelessness; that indeed is for him a powerful bondage, a firm bondage, a lasting bondage, an unrotting bondage, a gross log." "Just so indeed, Udāyī, here some foolish men, when told by me 'Abandon this,' they say thus - 'What then of this trifle, this insignificant thing, this ascetic is too scrupulous'? They do not abandon that, and they establish displeasure towards me. And for those monks who are eager to train, that, Udāyī, becomes a powerful bondage, a firm bondage, a lasting bondage, an unrotting bondage, a gross log."

153. "Just as, Udāyī, a householder or a householder's son, wealthy, of great riches, of great possessions, with an accumulation of many groups of gold coins, with an accumulation of many groups of grain, with an accumulation of many groups of fields, with an accumulation of many groups of sites, with an accumulation of many groups of wives, with an accumulation of many groups of male slaves, with an accumulation of many groups of female slaves; he might see a monk who has gone to a monastery, with well-washed hands and feet, having eaten delightful food, seated in cool shade, devoted to higher consciousness. He would think thus - 'Happy indeed, friend, is asceticism, healthy indeed, friend, is asceticism! I would indeed be that man who, having shaved off hair and beard, having put on ochre robes, would go forth from home into homelessness.' He would be able, having abandoned many groups of gold coins, having abandoned many groups of grain, having abandoned many groups of fields, having abandoned many groups of sites, having abandoned many groups of wives, having abandoned many groups of male slaves, having abandoned many groups of female slaves, to shave off hair and beard, put on ochre robes, and go forth from home into homelessness. Now, Udāyī, if someone were to say thus - 'That by which that householder or householder's son is bound by bonds, he is able, having abandoned many groups of gold coins, having abandoned many groups of grain, having abandoned many groups of fields, having abandoned many groups of sites, having abandoned many groups of wives, having abandoned many groups of male slaves, having abandoned many groups of female slaves, to shave off hair and beard, put on ochre robes, and go forth from home into homelessness - that indeed is for him a powerful bondage, a firm bondage, a lasting bondage, an unrotting bondage, a gross log'; would he, Udāyī, speaking thus, speak rightly?" "No, Venerable Sir. That by which, Venerable Sir, that householder or householder's son is bound by bonds, he is able, having abandoned many groups of gold coins, having abandoned many groups of grain, having abandoned many groups of fields, having abandoned many groups of sites, having abandoned many groups of wives, having abandoned many groups of male slaves, having abandoned many groups of female slaves, to shave off hair and beard, put on ochre robes, and go forth from home into homelessness; that indeed is for him a weak bondage, a feeble bondage, a rotten bondage, a coreless bondage." "Just so indeed, Udāyī, here some sons of good family, when told by me 'Abandon this,' they say thus - 'What then of this trifle, this insignificant thing to be abandoned, of which the Blessed One has declared the abandoning, of which the Fortunate One has declared the relinquishment?' They abandon that very thing, and they do not establish displeasure towards me. And those monks who are eager to train, having abandoned that, dwell living at ease, subdued, living on what is given by others, with a mind become like a deer. For them, Udāyī, that becomes a weak bondage, a feeble bondage, a rotten bondage, a coreless bondage."

154. "Udāyī, there are these four persons existing and found in the world. Which four? Here, Udāyī, a certain person is practising for the abandoning of clinging, for the relinquishment of clinging. To him, practising for the abandoning of clinging, for the relinquishment of clinging, thoughts connected with clinging occur to him. He accepts them, does not abandon them, does not dispel them, does not put an end to them, does not bring them to obliteration. This person, Udāyī, I call 'bound', not 'unbound'. What is the reason for this? Because the difference in faculties in this person is known to me, Udāyī.

"Here again, Udāyī, a certain person is practising for the abandoning of clinging, for the relinquishment of clinging. To him, practising for the abandoning of clinging, for the relinquishment of clinging, thoughts connected with clinging occur to him. He does not accept them, he abandons them, dispels them, puts an end to them, brings them to obliteration. This person too, Udāyī, I call 'bound', not 'unbound'. What is the reason for this? Because the difference in faculties in this person is known to me, Udāyī.

"Here again, Udāyī, a certain person is practising for the abandoning of clinging, for the relinquishment of clinging. To him, practising for the abandoning of clinging, for the relinquishment of clinging, sometimes, on rare occasions, through forgetfulness of mindfulness, thoughts connected with clinging occur to him; slow, Udāyī, is the arising of mindfulness. Then he quickly abandons them, dispels them, puts an end to them, brings them to obliteration. Just as, Udāyī, a man might let fall two or three drops of water onto an iron cauldron heated all day; slow, Udāyī, is the falling of the drops of water. Then they would quickly go to utter elimination and exhaustion. Just so, Udāyī, here a certain person is practising for the abandoning of clinging, for the relinquishment of clinging. To him, practising for the abandoning of clinging, for the relinquishment of clinging, sometimes, on rare occasions, through forgetfulness of mindfulness, thoughts connected with clinging occur to him; slow, Udāyī, is the arising of mindfulness. Then he quickly abandons them, dispels them, puts an end to them, brings them to obliteration. This person too, Udāyī, I call 'bound', not 'unbound'. What is the reason for this? Because the difference in faculties in this person is known to me, Udāyī.

"Here again, Udāyī, a certain person, having understood 'clinging is the root of suffering' - thus having understood, he is without clinging, liberated in the extinction of clinging. This person, Udāyī, I call 'unbound', not 'bound'. What is the reason for this? Because the difference in faculties in this person is known to me, Udāyī. These, Udāyī, are the four persons existing and found in the world.

155. "There are, Udāyī, these five types of sensual pleasure. Which five? Forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; sounds cognizable by ear... etc. odours cognizable by nose... flavours cognizable by tongue... Tangible objects cognizable by body that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. These, Udāyī, are the five types of sensual pleasure. Whatever happiness and pleasure arises dependent on these five types of sensual pleasure, Udāyī, this is called sensual happiness, filthy happiness, worldling's happiness, ignoble happiness; it should not be cultivated, should not be developed, should not be made much of; 'This happiness should be feared', I say.

156. "Here, Udāyī, a monk, quite secluded from sensual pleasures... etc. enters and dwells in the first meditative absorption, with the subsiding of applied and sustained thought... enters and dwells in the second meditative absorption, with the fading away of rapture... enters and dwells in the third meditative absorption, with the abandoning of pleasure... he enters and dwells in the fourth meditative absorption. This is called the happiness of renunciation, the happiness of solitude, the happiness of peace, the happiness of highest enlightenment; it should be cultivated, should be developed, should be made much of; 'This happiness should not be feared', I say.

"Here, Udāyī, a monk, quite secluded from sensual pleasures... etc. enters and dwells in the first meditative absorption; this, Udāyī, I call perturbable. And what is perturbable there? Just that applied and sustained thought have not ceased there, this is perturbable there. Here, Udāyī, with the subsiding of applied and sustained thought, a monk... etc. he enters and dwells in the second meditative absorption; this too, Udāyī, I call perturbable. And what is perturbable there? Just that rapture and happiness have not ceased there, this is perturbable there. Here, Udāyī, with the fading away of rapture, a monk... etc. he enters and dwells in the third meditative absorption; this too, Udāyī, I call perturbable. And what is perturbable there? Just that equanimity and happiness have not ceased there, this is perturbable there. Here, Udāyī, with the abandoning of pleasure, a monk... etc. enters and dwells in the fourth meditative absorption; this, Udāyī, I call imperturbable.

"Here, Udāyī, a monk, quite secluded from sensual pleasures... etc. enters and dwells in the first meditative absorption; this, Udāyī, I call 'not enough', I say 'abandon it', I say 'transcend it'. And what is its transcendence? Here, Udāyī, with the subsiding of applied and sustained thought, a monk... enters and dwells in the second meditative absorption; this is its transcendence; this too, Udāyī, I call 'not enough', I say 'abandon it', I say 'transcend it'. And what is its transcendence? Here, Udāyī, with the fading away of rapture, a monk... enters and dwells in the third meditative absorption; this is its transcendence; this too, Udāyī, I call 'not enough', I say 'abandon it', I say 'transcend it'. And what is its transcendence? Here, Udāyī, with the abandoning of pleasure, a monk... enters and dwells in the fourth meditative absorption; this is its transcendence; this too, Udāyī, I call 'not enough', I say 'abandon it', I say 'transcend it'. And what is its transcendence? Here, Udāyī, 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; this is its transcendence; this too, Udāyī, I call 'not enough', I say 'abandon it', I say 'transcend it'. And what is its transcendence? Here, Udāyī, with the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite,' a monk enters and dwells in the plane of infinite consciousness; this is its transcendence; this too, Udāyī, I call 'not enough', I say 'abandon it', I say 'transcend it'. And what is its transcendence? Here, Udāyī, with the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' a monk enters and dwells in the plane of nothingness; this is its transcendence; this too, Udāyī, I call 'not enough', I say 'abandon it', I say 'transcend it'. And what is its transcendence? Here, Udāyī, with the complete transcendence of the plane of nothingness, a monk enters and dwells in the plane of neither-perception-nor-non-perception; this is its transcendence; this too, Udāyī, I call 'not enough', I say 'abandon it', I say 'transcend it'. And what is its transcendence? Here, Udāyī, with the complete transcendence of the plane of neither-perception-nor-non-perception, a monk enters and dwells in the cessation of perception and feeling; this is its transcendence; thus, Udāyī, I speak of the abandoning even of the plane of neither-perception-nor-non-perception. Do you see, Udāyī, any mental fetter, subtle or gross, of which I do not speak of abandoning?" "No indeed, venerable sir."

This is what the Blessed One said. Delighted, the Venerable Udāyī rejoiced in what the Blessed One had said.

The Discourse on the Simile of the Quail is concluded as sixth.

7.

The Discourse at Cātumā

157. Thus have I heard - On one occasion the Blessed One was dwelling at Cātumā in the Emblic Myrobalan Grove. Now at that time about five hundred monks headed by Sāriputta and Moggallāna had arrived at Cātumā to see the Blessed One. And those visiting monks, exchanging friendly greetings with the resident monks, preparing lodgings, setting in order their bowls and robes, were making loud sounds and great sounds. Then the Blessed One addressed the Venerable Ānanda - "Who are these, Ānanda, making loud sounds and great sounds, like fishermen, methinks, at a fish haul?" "These, venerable sir, are about five hundred monks headed by Sāriputta and Moggallāna who have arrived at Cātumā to see the Blessed One. Those visiting monks, exchanging friendly greetings with the resident monks, preparing lodgings, setting in order their bowls and robes, are making loud sounds and great sounds." "Then, Ānanda, in my name address those monks - 'The Teacher calls the venerable ones.'" "Yes, venerable sir," the Venerable Ānanda replied to the Blessed One and approached those monks; having approached, he said this to those monks - "The Teacher calls the venerable ones." "Yes, friend," those monks replied to the Venerable Ānanda and approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. To those monks seated to one side, the Blessed One said this - "Why are you, monks, making loud sounds and great sounds, like fishermen, methinks, at a fish haul?" "These, venerable sir, are about five hundred monks headed by Sāriputta and Moggallāna who have arrived at Cātumā to see the Blessed One. These visiting monks, exchanging friendly greetings with the resident monks, preparing lodgings, setting in order their bowls and robes, are making loud sounds and great sounds." "Go, monks, I dismiss you; you should not dwell near me." "Yes, venerable sir," those monks replied to the Blessed One, and rising from their seats, having paid respect to the Blessed One, circumambulated him keeping him on their right, set in order their lodgings, and taking their bowls and robes, departed.

158. Now at that time the Sakyans of Cātumā were assembled in the assembly hall on some business. The Sakyans of Cātumā saw those monks coming from afar; having seen them, they approached those monks; having approached, they said this to those monks - "Well then, where are you venerable ones going?" "The Community of monks has been dismissed by the Blessed One, friends." "If so, venerable ones, sit for a moment; perhaps we might be able to reconcile the Blessed One." "Yes, friends," those monks assented to the Sakyans of Cātumā. Then the Sakyans of Cātumā approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, the Sakyans of Cātumā said this to the Blessed One - "May the Blessed One delight in the Community of monks, venerable sir; may the Blessed One greet the Community of monks, venerable sir. Just as, venerable sir, the Community of monks was formerly helped by the Blessed One, just so may the Blessed One now help the Community of monks. There are here, venerable sir, monks who are new, recently gone forth, newly come to this Teaching and discipline. For them, not obtaining an audience with the Blessed One, there might be alteration, there might be change. Just as, venerable sir, for young seeds not obtaining water, there might be alteration, there might be change; just so, venerable sir, there are here monks who are new, recently gone forth, newly come to this Teaching and discipline; for them, not obtaining an audience with the Blessed One, there might be alteration, there might be change. Just as, venerable sir, for a young calf not seeing its mother, there might be alteration, there might be change; just so, venerable sir, there are here monks who are new, recently gone forth, newly come to this Teaching and discipline; for them, not seeing the Blessed One, there might be alteration, there might be change. May the Blessed One delight in the Community of monks, venerable sir; may the Blessed One greet the Community of monks, venerable sir. Just as, venerable sir, the Community of monks was formerly helped by the Blessed One; just so may the Blessed One now help the Community of monks."

159. Then Brahmā Sahampati, having known with his mind the reflection in the mind of the Blessed One - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the Brahma world, appeared before the Blessed One. Then Brahmā Sahampati, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One - "May the Blessed One delight in the Community of monks, venerable sir; may the Blessed One greet the Community of monks, venerable sir. Just as, venerable sir, the Community of monks was formerly helped by the Blessed One; just so may the Blessed One now help the Community of monks. There are here, venerable sir, monks who are new, recently gone forth, newly come to this Teaching and discipline; for them, not obtaining an audience with the Blessed One, there might be alteration, there might be change. Just as, venerable sir, for young seeds not obtaining water, there might be alteration, there might be change; just so, venerable sir, there are here monks who are new, recently gone forth, newly come to this Teaching and discipline; for them, not obtaining an audience with the Blessed One, there might be alteration, there might be change. Just as, venerable sir, for a young calf not seeing its mother, there might be alteration, there might be change; just so, venerable sir, there are here monks who are new, recently gone forth, newly come to this Teaching and discipline; for them, not seeing the Blessed One, there might be alteration, there might be change. May the Blessed One delight in the Community of monks, venerable sir; may the Blessed One greet the Community of monks, venerable sir. Just as, venerable sir, the Community of monks was formerly helped by the Blessed One; just so may the Blessed One now help the Community of monks."

160. The Sakyans of Cātumā and Brahmā Sahampati were able to inspire confidence in the Blessed One with the simile of the seed and the simile of the young plant. Then the Venerable Mahāmoggallāna addressed the monks: "Rise, friends, take your bowls and robes. The Blessed One has been inspired to confidence by the Sakyans of Cātumā and by Brahmā Sahampati with the simile of the seed and the simile of the young plant." "Yes, friend," those monks replied to the Venerable Mahāmoggallāna, and rising from their seats, taking their bowls and robes, they approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. To the Venerable Sāriputta seated to one side, the Blessed One said this: "What occurred to you, Sāriputta, when the Community of monks was dismissed by me?" "Thus indeed, venerable sir, it occurred to me: 'The Community of monks has been dismissed by the Blessed One. Now the Blessed One will dwell living at ease, devoted to pleasant abiding in the present life; we too will now dwell living at ease, devoted to pleasant abiding in the present life.'" "Wait, Sāriputta, wait, Sāriputta, for pleasant abiding in the present life." Then the Blessed One addressed the Venerable Mahāmoggallāna: "What occurred to you, Moggallāna, when the Community of monks was dismissed by me?" "Thus indeed, venerable sir, it occurred to me: 'The Community of monks has been dismissed by the Blessed One. Now the Blessed One will dwell living at ease, devoted to pleasant abiding in the present life; and now the Venerable Sāriputta and I will look after the Community of monks.'" "Good, good, Moggallāna! For either I, Moggallāna, should look after the Community of monks, or Sāriputta and Moggallāna."

161. Then the Blessed One addressed the monks: "Monks, there are these four dangers to be expected for one entering the water. What are the four? The danger of waves, the danger of crocodiles, the danger of whirlpools, the danger of fierce fish. These, monks, are the four dangers to be expected for one entering the water. Just so, monks, there are these four dangers to be expected for certain persons here who have gone forth from home into homelessness in this Teaching and discipline. What are the four? The danger of waves, the danger of crocodiles, the danger of whirlpools, the danger of fierce fish.

162. "And what, monks, is the danger of waves? Here, monks, a certain son of good family has gone forth with faith from home into homelessness - 'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering; perhaps the ending of this whole mass of suffering might be discerned.' Him, having thus gone forth, his fellow monks in the holy life exhort and instruct - 'Thus you should step forward, thus you should step back, thus you should look ahead, thus you should look around, thus you should bend, thus you should stretch, thus you should wear the double robe, bowl and robes.' He thinks thus: 'Formerly, when we were living the household life, we used to exhort others, we used to instruct others. But these, who are like our sons, methinks, who are like our grandsons, methinks, think they should exhort us, think they should instruct us.' He rejects the training and returns to the lower life. This is called, monks, one who, frightened by the danger of waves, has rejected the training and returned to the lower life. 'Danger of waves', monks, is a designation for wrath and anguish.

163. "And what, monks, is the danger of crocodiles? Here, monks, a certain son of good family has gone forth with faith from home into homelessness - 'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering; perhaps the ending of this whole mass of suffering might be discerned.' Him, having thus gone forth, his fellow monks in the holy life exhort and instruct - 'This should be eaten by you, this should not be eaten by you; this should be consumed by you, this should not be consumed by you; this should be tasted by you, this should not be tasted by you; this should be drunk by you, this should not be drunk by you; what is allowable should be eaten by you, what is not allowable should not be eaten by you; what is allowable should be consumed by you, what is not allowable should not be consumed by you; what is allowable should be tasted by you, what is not allowable should not be tasted by you; what is allowable should be drunk by you, what is not allowable should not be drunk by you; at the proper time it should be eaten by you, at the improper time it should not be eaten by you; at the proper time it should be consumed by you, at the improper time it should not be consumed by you; at the proper time it should be tasted by you, at the improper time it should not be tasted by you; at the proper time it should be drunk by you, at the improper time it should not be drunk by you.' He thinks thus: 'Formerly, when we were living the household life, whatever we wished, that we ate; whatever we did not wish, that we did not eat; whatever we wished, that we consumed; whatever we did not wish, that we did not consume; whatever we wished, that we tasted; whatever we did not wish, that we did not taste; whatever we wished, that we drank; whatever we did not wish, that we did not drink; we ate what was allowable and we ate what was not allowable; we consumed what was allowable and we consumed what was not allowable; we tasted what was allowable and we tasted what was not allowable; we drank what was allowable and we drank what was not allowable; we ate at the proper time and we ate at the improper time; we consumed at the proper time and we consumed at the improper time; we tasted at the proper time and we tasted at the improper time; we drank at the proper time and we drank at the improper time. Whatever excellent solid and soft food faithful householders give us during the day at the improper time, these ones, methinks, are putting an obstruction over our mouths.' He rejects the training and returns to the lower life. This is called, monks, one who, frightened by the danger of crocodiles, has rejected the training and returned to the lower life. 'Danger of crocodiles', monks, is a designation for gluttony.

164. "And what, monks, is the danger of whirlpools? Here, monks, a certain son of good family has gone forth with faith from home into homelessness - 'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering; perhaps the ending of this whole mass of suffering might be discerned.' Having thus gone forth, in the earlier period of the day, having dressed, taking his bowl and robe, he enters a village or a market town for almsfood. With body unguarded, with speech unguarded, with mindfulness not established, with faculties unrestrained, he there sees a householder or a householder's son endowed and furnished with the five types of sensual pleasure, indulging himself. He thinks thus: 'Formerly, when we were living the household life, we were endowed and furnished with the five types of sensual pleasure, we indulged ourselves. There are indeed wealth in my family. It is possible both to enjoy wealth and to make merit.' He rejects the training and returns to the lower life. This is called, monks, one who, frightened by the danger of whirlpools, has rejected the training and returned to the lower life. 'Danger of whirlpools', monks, is a designation for these five types of sensual pleasure.

165. "And what, monks, is the danger of fierce fish? Here, monks, a certain son of good family has gone forth with faith from home into homelessness - 'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering; perhaps the ending of this whole mass of suffering might be discerned.' Having thus gone forth, in the earlier period of the day, having dressed, taking his bowl and robe, he enters a village or a market town for almsfood. With body unguarded, with speech unguarded, with mindfulness not established, with faculties unrestrained, he there sees a woman improperly dressed or improperly clothed. Having seen a woman improperly dressed or improperly clothed, lust assails his mind. He, with mind assailed by lust, having rejected the training, returns to the lower life. This is called, monks, one who, frightened by the danger of fierce fish, has rejected the training and returned to the lower life. 'Danger of fierce fish', monks, is a designation for womankind. These, monks, are the four dangers to be expected for certain persons here who have gone forth from home into homelessness in this Teaching and discipline."

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

The Discourse at Cātumā is concluded as seventh.

8.

The Discourse at Naḷakapāna

166. Thus have I heard - On one occasion the Blessed One was dwelling among the Kosalans at Naḷakapāna in a palāsa grove. Now at that time several well-known sons of good family had gone forth from home into homelessness with faith with reference to the Blessed One - the Venerable Anuruddha, the Venerable Bhaddiya, the Venerable Kimila, the Venerable Bhagu, the Venerable Koṇḍañña, the Venerable Revata, the Venerable Ānanda, and other well-known sons of good family. Now at that time the Blessed One was seated in the open air surrounded by the Community of monks. Then the Blessed One, referring to those sons of good family, addressed the monks - "Those sons of good family, monks, who with faith have gone forth from home into homelessness with reference to me, are those monks, monks, delighting in the holy life?" When this was said, those monks remained silent. For the second time the Blessed One, referring to those sons of good family, addressed the monks - "Those sons of good family, monks, who with faith have gone forth from home into homelessness with reference to me, are those monks, monks, delighting in the holy life?" For the second time those monks remained silent. For the third time the Blessed One, referring to those sons of good family, addressed the monks - "Those sons of good family, monks, who with faith have gone forth from home into homelessness with reference to me, are those monks, monks, delighting in the holy life?" For the third time those monks remained silent.

167. Then this occurred to the Blessed One: "What if I were to ask those sons of good family?" Then the Blessed One addressed the Venerable Anuruddha: "Are you, Anuruddha, delighting in the holy life?" "Truly we, venerable sir, are delighting in the holy life." "Good, good, Anuruddha! This indeed, Anuruddha, is proper for you, sons of good family who have gone forth from home into homelessness through faith, that you should delight in the holy life. With that blessed youth, endowed with the first stage of life, with jet-black hair, by which you might enjoy sensual pleasures, with that same blessed youth, Anuruddha, endowed with the first stage of life, with jet-black hair, you have gone forth from home into homelessness. And yet you, Anuruddha, have not gone forth from home into homelessness driven by kings, nor have you gone forth from home into homelessness driven by thieves, nor have you gone forth from home into homelessness oppressed by debt, nor have you gone forth from home into homelessness oppressed by fear, nor have you gone forth from home into homelessness overcome by livelihood. But rather, 'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering; perhaps the ending of this whole mass of suffering might be discerned' - have you not, Anuruddha, thus gone forth from home into homelessness through faith?" "Yes, venerable sir." "But what is to be done by a son of good family who has thus gone forth, Anuruddha? If, Anuruddha, secluded from sensual pleasures, secluded from unwholesome mental states, he does not attain rapture and happiness, or something more peaceful than that, then covetousness remains obsessing his mind, anger remains obsessing his mind, sloth and torpor remain obsessing his mind, restlessness and remorse remain obsessing his mind, sceptical doubt remains obsessing his mind, discontent remains obsessing his mind, weariness remains obsessing his mind. If, Anuruddha, secluded from sensual pleasures, secluded from unwholesome mental states, he does not attain rapture and happiness, or something more peaceful than that."

"If, Anuruddha, secluded from sensual pleasures, secluded from unwholesome mental states, he attains rapture and happiness, or something more peaceful than that, then covetousness does not remain obsessing his mind, anger does not remain obsessing his mind, sloth and torpor do not remain obsessing his mind, restlessness and remorse do not remain obsessing his mind, sceptical doubt does not remain obsessing his mind, discontent does not remain obsessing his mind, weariness does not remain obsessing his mind. If, Anuruddha, secluded from sensual pleasures, secluded from unwholesome mental states, he attains rapture and happiness, or something more peaceful than that.

168. "What do you think about me, Anuruddha - 'Those mental corruptions that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death, have not been abandoned by the Tathāgata; therefore the Tathāgata, after reflection, uses one thing; after reflection, accepts one thing; after reflection, avoids one thing; after reflection, dispels one thing'?" "Indeed, venerable sir, we do not think thus about the Blessed One - 'Those mental corruptions that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death, have not been abandoned by the Tathāgata; therefore the Tathāgata, after reflection, uses one thing; after reflection, accepts one thing; after reflection, avoids one thing; after reflection, dispels one thing.' Thus indeed, venerable sir, we think about the Blessed One - 'Those mental corruptions that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death, have been abandoned by the Tathāgata; therefore the Tathāgata, after reflection, uses one thing; after reflection, accepts one thing; after reflection, avoids one thing; after reflection, dispels one thing.'" "Good, good, Anuruddha! For the Tathāgata, Anuruddha, those mental corruptions that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death, have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Just as, Anuruddha, a palm tree with its crown cut off is incapable of further growth; just so, Anuruddha, for the Tathāgata those mental corruptions that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death, have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future; therefore the Tathāgata, after reflection, uses one thing; after reflection, accepts one thing; after reflection, avoids one thing; after reflection, dispels one thing."

"What do you think, Anuruddha, seeing what reason does the Tathāgata declare the rebirths of disciples who have passed away and died - 'Such a one has been reborn there; such a one has been reborn there'?" "The teachings have the Blessed One as their root, venerable sir, have the Blessed One as their guide, have the Blessed One as their refuge. It would be good indeed, venerable sir, if the meaning of this statement would occur to the Blessed One himself. Having heard from the Blessed One, the monks will remember it." "Indeed, Anuruddha, the Tathāgata does not declare the rebirths of disciples who have passed away and died for the purpose of deceiving people, nor for the purpose of flattering people, nor for the benefit of material gain, honour and fame, nor thinking 'Thus may people know me' - 'Such a one has been reborn there, such a one has been reborn there.' But there are, Anuruddha, sons of good family with faith, with lofty inspiration, with lofty gladness. They, having heard that, direct their minds to that purpose. That, Anuruddha, is for their welfare and happiness for a long time."

169. "Here, Anuruddha, a monk hears – 'The monk of such and such a name has died; he was declared by the Blessed One – he became established through final knowledge.' And that venerable one was either seen by him personally or heard about – 'That venerable one was of such morality, that venerable one was of such teachings, that venerable one was of such wisdom, that venerable one was of such dwelling, that venerable one was of such liberation.' He, recollecting that one's faith and morality and learning and generosity and wisdom, directs his mind to that purpose. In this way too, Anuruddha, there is comfortable dwelling for a monk.

"Here, Anuruddha, a monk hears – 'The monk of such and such a name has died; he was declared by the Blessed One – with the utter elimination of the five lower mental fetters, he is one of spontaneous birth, attaining final nibbāna there, not subject to return from that world.' And that venerable one was either seen by him personally or heard about – 'That venerable one was of such morality, of such teachings, etc. of such wisdom, of such dwelling, that venerable one was of such liberation.' He, recollecting that one's faith and morality and learning and generosity and wisdom, directs his mind to that purpose. In this way too, Anuruddha, there is comfortable dwelling for a monk.

"Here, Anuruddha, a monk hears – 'The monk of such and such a name has died; he was declared by the Blessed One – with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, he is a once-returner, who, having come to this world only once more, will make an end of suffering.' And that venerable one was either seen by him personally or heard about – 'That venerable one was of such morality, of such teachings, etc. of such wisdom, of such dwelling, that venerable one was of such liberation.' He, recollecting that one's faith and morality and learning and generosity and wisdom, directs his mind to that purpose. In this way too, Anuruddha, there is comfortable dwelling for a monk.

"Here, Anuruddha, a monk hears – 'The monk of such and such a name has died; he was declared by the Blessed One – with the utter elimination of the three mental fetters, a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.' And that venerable one was either seen by him personally or heard about – 'That venerable one was of such morality, of such teachings, etc. of such wisdom, of such dwelling, that venerable one was of such liberation.' He, recollecting that one's faith and morality and learning and generosity and wisdom, directs his mind to that purpose. In this way too, Anuruddha, there is comfortable dwelling for a monk.

170. "Here, Anuruddha, a nun hears – 'The nun of such and such a name has died; she was declared by the Blessed One – he became established through final knowledge.' Now that sister was either seen by her personally or heard about through oral tradition – 'That sister was of such morality, that sister was of such teachings, that sister was of such wisdom, that sister was of such dwelling, that sister was of such liberation.' She, recollecting that one's faith and morality and learning and generosity and wisdom, directs her mind to that purpose. In this way too, Anuruddha, there is comfortable dwelling for a nun.

"Here, Anuruddha, a nun hears – 'The nun of such and such a name has died; she was declared by the Blessed One – with the utter elimination of the five lower mental fetters, she is one of spontaneous birth, attaining final nibbāna there, not subject to return from that world.' Now that sister was either seen by her personally or heard about through oral tradition – 'That sister was of such morality, of such teachings, etc. of such wisdom, of such dwelling, that sister was of such liberation.' She, recollecting that one's faith and morality and learning and generosity and wisdom, directs her mind to that purpose. In this way too, Anuruddha, there is comfortable dwelling for a nun.

"Here, Anuruddha, a nun hears – 'The nun of such and such a name has died; she was declared by the Blessed One – with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, she is a once-returner, who, having come to this world only once more, will make an end of suffering.' Now that sister was either seen by her personally or heard about through oral tradition – 'That sister was of such morality, of such teachings, etc. of such wisdom, of such dwelling, that sister was of such liberation.' She, recollecting that one's faith and morality and learning and generosity and wisdom, directs her mind to that purpose. In this way too, Anuruddha, there is comfortable dwelling for a nun.

"Here, Anuruddha, a nun hears – 'The nun of such and such a name has died; she was declared by the Blessed One – with the utter elimination of the three mental fetters, she is a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.' Now that sister was either seen by her personally or heard about through oral tradition – 'That sister was of such morality, of such teachings, of such wisdom, of such dwelling, that sister was of such liberation.' She, recollecting that one's faith and morality and learning and generosity and wisdom, directs her mind to that purpose. In this way too, Anuruddha, there is comfortable dwelling for a nun.

171. "Here, Anuruddha, a lay follower hears – 'The lay follower of such and such a name has died; he was declared by the Blessed One – with the utter elimination of the five lower mental fetters, he is one of spontaneous birth, attaining final nibbāna there, not subject to return from that world.' And that venerable one was either seen by him personally or heard about – 'That venerable one was of such morality, that venerable one was of such teachings, that venerable one was of such wisdom, that venerable one was of such dwelling, that venerable one was of such liberation.' He, recollecting that one's faith and learning and generosity and wisdom, directs his mind to that purpose. In this way too, Anuruddha, there is comfortable dwelling for a lay follower.

"Here, Anuruddha, a lay follower hears – 'The lay follower of such and such a name has died; he was declared by the Blessed One – with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, he is a once-returner, who, having come to this world only once more, will make an end of suffering.' And that venerable one was either seen by him personally or heard about – 'That venerable one was of such morality, of such teachings, of such wisdom, of such dwelling, that venerable one was of such liberation.' He, recollecting that one's faith and morality and learning and generosity and wisdom, directs his mind to that purpose. In this way too, Anuruddha, there is comfortable dwelling for a lay follower.

"Here, Anuruddha, a lay follower hears – 'The lay follower of such and such a name has died; he was declared by the Blessed One – with the utter elimination of the three mental fetters, a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.' And that venerable one was either seen by him personally or heard about – 'That venerable one was of such morality, of such teachings, etc. of such wisdom, of such dwelling, that venerable one was of such liberation.' He, recollecting that one's faith and morality and learning and generosity and wisdom, directs his mind to that purpose. In this way too, Anuruddha, there is comfortable dwelling for a lay follower.

172. "Here, Anuruddha, a female lay follower hears – 'The female lay follower of such and such a name has died; she was declared by the Blessed One – with the utter elimination of the five lower mental fetters, she is one of spontaneous birth, attaining final nibbāna there, not subject to return from that world.' Now that sister was either seen by her personally or heard about through oral tradition – 'That sister was of such morality, of such teachings, of such wisdom, of such dwelling, that sister was of such liberation.' She, recollecting that one's faith and morality and learning and generosity and wisdom, directs her mind to that purpose. In this way too, Anuruddha, there is comfortable dwelling for a female lay follower.

"Here, Anuruddha, a female lay follower hears – 'The female lay follower of such and such a name has died; she was declared by the Blessed One – with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, she is a once-returner, who, having come to this world only once more, will make an end of suffering.' Now that sister was either seen by her personally or heard about through oral tradition – 'That sister was of such morality, of such teachings, of such wisdom, of such dwelling, that sister was of such liberation.' She, recollecting that one's faith and morality and learning and generosity and wisdom, directs her mind to that purpose. In this way too, Anuruddha, there is comfortable dwelling for a female lay follower.

"Here, Anuruddha, a female lay follower hears – 'The female lay follower of such and such a name has died; she was declared by the Blessed One – with the utter elimination of the three mental fetters, she is a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.' Now that sister was either seen by her personally or heard about through oral tradition – 'That sister was of such morality, that sister was of such teachings, that sister was of such wisdom, that sister was of such dwelling, that sister was of such liberation.' She, recollecting that one's faith and morality and learning and generosity and wisdom, directs her mind to that purpose. In this way too, Anuruddha, there is comfortable dwelling for a female lay follower.

"Thus, Anuruddha, the Tathāgata does not declare the rebirths of disciples who have passed away and died for the purpose of deceiving people, nor for the purpose of flattering people, nor for the benefit of material gain, honour and fame, nor thinking 'Thus may people know me' - 'Such a one has been reborn there, such a one has been reborn there.' But there are, Anuruddha, sons of good family with faith, with lofty inspiration, with lofty gladness. They, having heard that, direct their minds to that purpose. That, Anuruddha, is for their welfare and happiness for a long time."

This is what the Blessed One said. Delighted, the Venerable Anuruddha rejoiced in what the Blessed One had said.

The Discourse at Naḷakapāna is concluded as eighth.

9.

The Discourse on Goliyāni

173. 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 a monk named Goliyāni, a forest-dweller of coarse conduct, had come into the midst of the Community on some business. There the Venerable Sāriputta, referring to the monk Goliyāni, addressed the monks -

"Friends, a forest-dwelling monk who has come to the Community and is dwelling in the Community should be respectful and deferential towards his fellows in the holy life. If, friends, a forest-dwelling monk who has come to the Community and is dwelling in the Community is disrespectful and not deferential towards his fellows in the holy life, there are those who will say of him: 'What is the use of this venerable forest-dweller's dwelling alone in the forest at his own pleasure, since this venerable one is disrespectful and not deferential towards his fellows in the holy life?' - there are those who will say of him. Therefore a forest-dwelling monk who has come to the Community and is dwelling in the Community should be respectful and deferential towards his fellows in the holy life.

"Friends, a forest-dwelling monk who has come to the Community and is dwelling in the Community should be skilled in seats - 'Thus I will not sit encroaching upon elder monks, and I will not prevent junior monks from a seat.' If, friends, a forest-dwelling monk who has come to the Community and is dwelling in the Community is not skilled in seats, there are those who will say of him: 'What is the use of this venerable forest-dweller's dwelling alone in the forest at his own pleasure, since this venerable one is not skilled in seats?' - there are those who will say of him. Therefore a forest-dwelling monk who has come to the Community and is dwelling in the Community should be skilled in seats.

"Friends, a forest-dwelling monk who has come to the Community and is dwelling in the Community should know even the fundamentals of conduct. If, friends, a forest-dwelling monk who has come to the Community and is dwelling in the Community does not know even the fundamentals of conduct, there are those who will say of him: 'What is the use of this venerable forest-dweller's dwelling alone in the forest at his own pleasure, since this venerable one does not know even the fundamentals of conduct?' - there are those who will say of him. Therefore a forest-dwelling monk who has come to the Community and is dwelling in the Community should know even the fundamentals of conduct.

"Friends, a forest-dwelling monk who has come to the Community and is dwelling in the Community should not enter the village too early nor return too late in the day. If, friends, a forest-dwelling monk who has come to the Community and is dwelling in the Community enters the village too early and returns too late in the day, there are those who will say of him: 'What is the use of this venerable forest-dweller's dwelling alone in the forest at his own pleasure, since this venerable one enters the village too early and returns too late in the day?' - there are those who will say of him. Therefore a forest-dwelling monk who has come to the Community and is dwelling in the Community should not enter the village too early, nor return too late in the day.

"Friends, a forest-dwelling monk who has come to the Community and is dwelling in the Community should not visit families before the meal or after the meal. If, friends, a forest-dwelling monk who has come to the Community and is dwelling in the Community visits families before the meal and after the meal, there are those who will say of him: 'Surely this venerable forest-dweller, while dwelling alone in the forest at his own pleasure, has cultivated wandering at improper times, and this occurs to him even when he has come to the Community' - there are those who will say of him. Therefore a forest-dwelling monk who has come to the Community and is dwelling in the Community should not visit families before the meal or after the meal.

"A forest-dwelling monk, friends, having gone to the monastic community, dwelling in the monastic community, should be unagitated and steadfast. If, friends, a forest-dwelling monk, having gone to the monastic community, dwelling in the monastic community, is agitated and fickle, there will be those who speak of him. 'Surely this venerable forest-dweller, dwelling alone in the forest with independent dwelling, has cultivated restlessness and fickleness, and this occurs to him even when he has gone to the monastic community' - there are those who will say of him. Therefore a forest-dwelling monk, having gone to the monastic community, dwelling in the monastic community, should be unagitated and steadfast.

"A forest-dwelling monk, friends, having gone to the monastic community, dwelling in the monastic community, should be not garrulous and not of loose speech. If, friends, a forest-dwelling monk, having gone to the monastic community, dwelling in the monastic community, is garrulous and of loose speech, there will be those who speak of him. 'What then is the benefit of this venerable forest-dweller's dwelling alone in the forest with independent dwelling, when this venerable one is garrulous and of loose speech?' - there are those who will say of him. Therefore a forest-dwelling monk, having gone to the monastic community, dwelling in the monastic community, should be not garrulous and not of loose speech.

"A forest-dwelling monk, friends, having gone to the monastic community, dwelling in the monastic community, should be easy to admonish and a good friend. If, friends, a forest-dwelling monk, having gone to the monastic community, dwelling in the monastic community, is difficult to admonish and an evil friend, there will be those who speak of him. 'What then is the benefit of this venerable forest-dweller's dwelling alone in the forest with independent dwelling, when this venerable one is difficult to admonish and an evil friend?' - there are those who will say of him. Therefore a forest-dwelling monk, having gone to the monastic community, dwelling in the monastic community, should be easy to admonish and a good friend.

"A forest-dwelling monk, friends, should be one with guarded doors in the sense faculties. If, friends, a forest-dwelling monk is one with unguarded doors in the sense faculties, there will be those who speak of him. 'What then is the benefit of this venerable forest-dweller's dwelling alone in the forest with independent dwelling, when this venerable one has unguarded doors in the sense faculties?' - there are those who will say of him. Therefore a forest-dwelling monk should be one with guarded doors in the sense faculties.

"A forest-dwelling monk, friends, should be one who knows moderation in food. If, friends, a forest-dweller does not know moderation in food, there will be those who speak of him. 'What then is the benefit of this venerable forest-dweller's dwelling alone in the forest with independent dwelling, when this venerable one does not know moderation in food?' - there are those who will say of him. Therefore a forest-dwelling monk should be one who knows moderation in food.

"A forest-dwelling monk, friends, should be devoted to wakefulness. If, friends, a forest-dwelling monk is not devoted to wakefulness, there will be those who speak of him. 'What then is the benefit of this venerable forest-dweller's dwelling alone in the forest with independent dwelling, when this venerable one is not devoted to wakefulness?' - there are those who will say of him. Therefore a forest-dwelling monk should be devoted to wakefulness.

"A forest-dwelling monk, friends, should be one putting forth strenuous energy. If, friends, a forest-dwelling monk is lazy, there will be those who speak of him. 'What then is the use of this venerable one's forest-dwelling, living alone in the forest at his own will, when this venerable one is lazy?' - there are those who will say of him. Therefore a forest-dwelling monk should be one putting forth strenuous energy.

"A forest-dwelling monk, friends, should be one having established mindfulness. If, friends, a forest-dwelling monk is unmindful, there will be those who speak of him. 'What then is the use of this venerable one's forest-dwelling, living alone in the forest at his own will, when this venerable one is unmindful?' - there are those who will say of him. Therefore a forest-dwelling monk should be one having established mindfulness.

"A forest-dwelling monk, friends, should be concentrated. If, friends, a forest-dwelling monk is unconcentrated, there will be those who speak of him. 'What then is the use of this venerable one's forest-dwelling, living alone in the forest at his own will, when this venerable one is unconcentrated?' - there are those who will say of him. Therefore a forest-dwelling monk should be concentrated.

"A forest-dwelling monk, friends, should be wise. If, friends, a forest-dwelling monk is unwise, there will be those who speak of him. 'What then is the use of this venerable one's forest-dwelling, living alone in the forest at his own will, when this venerable one is unwise?' - there are those who will say of him. Therefore a forest-dwelling monk should be wise.

"A forest-dwelling monk, friends, should make exertion in the higher teaching and higher discipline. There are, friends, those who ask a forest-dwelling monk questions about the higher teaching and higher discipline. If, friends, a forest-dwelling monk, when asked a question about the higher teaching and higher discipline, does not give a proper account, there will be those who speak of him. 'What then is the use of this venerable one's forest-dwelling, living alone in the forest at his own will, when this venerable one, asked a question about the higher teaching and higher discipline, does not give a proper account?' - there are those who will say of him. Therefore a forest-dwelling monk should make exertion in the higher teaching and higher discipline.

"A forest-dwelling monk, friends, should make exertion regarding those peaceful deliverances that, having gone beyond material form, are immaterial. There are, friends, those who ask a forest-dwelling monk questions about those peaceful deliverances that, having gone beyond material form, are immaterial. If, friends, a forest-dwelling monk, when asked a question about those peaceful deliverances that, having gone beyond material form, are immaterial, does not give a proper account, there will be those who speak of him. 'What then is the use of this venerable one's forest-dwelling, living alone in the forest at his own will, when this venerable one, asked a question about those peaceful deliverances that, having gone beyond material form, are immaterial, does not give a proper account?' - there are those who will say of him. Therefore a forest-dwelling monk should make exertion regarding those peaceful deliverances that, having gone beyond material form, are immaterial.

"A forest-dwelling monk, friend, should make exertion in super-human achievement. There are, friend, those who ask a forest-dwelling monk questions about super-human achievement. If, friend, a forest-dwelling monk, when asked a question about super-human achievement, does not give a proper account, there will be those who say of him: 'What then is the use of this venerable forest-dweller's independent dwelling alone in the forest, when this venerable one does not know that purpose for which he went forth?' - there are those who will say of him. Therefore a forest-dwelling monk should make exertion in super-human achievement."

When this was said, the Venerable Mahāmoggallāna said this to the Venerable Sāriputta - "Should these qualities be undertaken and practised only by a forest-dwelling monk, friend Sāriputta, or also by one dwelling near a village?" "These qualities should be undertaken and practised by a forest-dwelling monk too, friend Moggallāna, how much more by one dwelling near a village."

The Discourse on Goliyāni is concluded as ninth.

10.

The Discourse at Kīṭāgiri

174. Thus have I heard - On one occasion the Blessed One was wandering on a journey among the Kāsis together with a large Community of monks. There the Blessed One addressed the monks - "I, monks, eat apart from eating at night. Eating apart from eating at night, monks, I perceive freedom from illness and freedom from affliction and lightness of body and strength and comfortable abiding. Come, you too, monks, eat apart from eating at night. Eating apart from eating at night, monks, you too will perceive freedom from illness and freedom from affliction and lightness of body and strength and comfortable abiding." "Yes, venerable sir," those monks assented to the Blessed One. Then the Blessed One, wandering on a journey gradually among the Kāsis, arrived at a market town of the Kāsis named Kīṭāgiri. There the Blessed One stayed at Kīṭāgiri, a market town of the Kāsis.

175. Now at that time the monks named Assaji and Punabbasuka were resident at Kīṭāgiri. Then several monks approached the monks Assaji and Punabbasuka; having approached, they said this to the monks Assaji and Punabbasuka - "The Blessed One indeed, friends, eats apart from eating at night, and the Community of monks too. And eating apart from eating at night, friends, they perceive freedom from illness and freedom from affliction and lightness of body and strength and comfortable abiding. Come, you too, friends, eat apart from eating at night. Eating apart from eating at night, friends, you too will perceive freedom from illness and freedom from affliction and lightness of body and strength and comfortable abiding." When this was said, the monks Assaji and Punabbasuka said this to those monks - "We indeed, friends, eat in the evening and in the morning and during the day at the improper time. We, eating in the evening and in the morning and during the day at the improper time, perceive freedom from illness and freedom from affliction and lightness of body and strength and comfortable abiding. Why should we, having abandoned what is visible here and now, run after what is temporal? We shall eat in the evening and in the morning and during the day at the improper time."

When those monks were not able to convince the monks Assaji and Punabbasuka, then they approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Here we, venerable sir, approached the monks Assaji and Punabbasuka; having approached, we said this to the monks Assaji and Punabbasuka - 'The Blessed One indeed, friends, eats apart from eating at night, and the Community of monks too; and eating apart from eating at night, friends, they perceive freedom from illness and freedom from affliction and lightness of body and strength and comfortable abiding. Come, you too, friends, eat apart from eating at night. Eating apart from eating at night, friends, you too will perceive freedom from illness and freedom from affliction and lightness of body and strength and comfortable abiding.' When this was said, venerable sir, the monks Assaji and Punabbasuka said this to us - 'We indeed, friends, eat in the evening and in the morning and during the day at the improper time. We, eating in the evening and in the morning and during the day at the improper time, perceive freedom from illness and freedom from affliction and lightness of body and strength and comfortable abiding. Why should we, having abandoned what is visible here and now, run after what is temporal? We shall eat in the evening and in the morning and during the day at the improper time.' When we, venerable sir, were not able to convince the monks Assaji and Punabbasuka, then we report this matter to the Blessed One."

176. Then the Blessed One addressed a certain monk - "Come, monk, in my name address the monks Assaji and Punabbasuka - 'The Teacher calls the venerable ones.'" "Yes, venerable sir," that monk replied to the Blessed One and approached the monks Assaji and Punabbasuka; having approached, he said this to the monks Assaji and Punabbasuka - "The Teacher calls the venerable ones." "Yes, friend," the monks Assaji and Punabbasuka replied to that monk and approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. To the monks Assaji and Punabbasuka seated to one side, the Blessed One said this - "Is it true, monks, that several monks approached you and said this - 'The Blessed One indeed, friends, eats apart from eating at night, and the Community of monks too. And eating apart from eating at night, friends, they perceive freedom from illness and freedom from affliction and lightness of body and strength and comfortable abiding. Come, you too, friends, eat apart from eating at night. Eating apart from eating at night, friends, you too will perceive freedom from illness and freedom from affliction and lightness of body and strength and comfortable abiding.' When this was said, monks, you said this to those monks - 'But we, friends, eat in the evening and in the morning and during the day at the improper time. We, eating in the evening and in the morning and during the day at the improper time, perceive freedom from illness and freedom from affliction and lightness of body and strength and comfortable abiding. Why should we, having abandoned what is visible here and now, run after what is temporal? We shall eat in the evening and in the morning and during the day at the improper time.'" "Yes, venerable sir."

177. "Do you, monks, understand the teaching taught by me thus: whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - his unwholesome mental states decline and wholesome mental states increase?" "No, Venerable Sir." "Do you not, monks, understand the teaching taught by me thus: here for a certain one, when feeling such pleasant feeling, unwholesome mental states increase and wholesome mental states decline; but here for another, when feeling such pleasant feeling, unwholesome mental states decline and wholesome mental states increase; here for a certain one, when feeling such unpleasant feeling, unwholesome mental states increase and wholesome mental states decline; but here for another, when feeling such unpleasant feeling, unwholesome mental states decline and wholesome mental states increase; here for a certain one, when feeling such neither-unpleasant-nor-pleasant feeling, unwholesome mental states increase and wholesome mental states decline; but here for another, when feeling such neither-unpleasant-nor-pleasant feeling, unwholesome mental states decline and wholesome mental states increase?" "Yes, venerable sir."

178. "Good, monks! If this, monks, had been unknown to me, unseen, not understood, not realized, not touched by wisdom - 'here for a certain one, when feeling such pleasant feeling, unwholesome mental states increase and wholesome mental states decline' - thus I, not knowing, would say 'abandon such pleasant feeling'; would that have been proper for me, monks?" "No, Venerable Sir." "But because this, monks, has been known by me, seen, understood, realized, touched by wisdom - 'here for a certain one, when feeling such pleasant feeling, unwholesome mental states increase and wholesome mental states decline' - therefore I say 'abandon such pleasant feeling.' If this, monks, had been unknown to me, unseen, not understood, not realized, not touched by wisdom - 'here for a certain one, when feeling such pleasant feeling, unwholesome mental states decline and wholesome mental states increase' - thus I, not knowing, would say 'having attained such pleasant feeling, dwell in it'; would that have been proper for me, monks?" "No, Venerable Sir." "But because this, monks, has been known by me, seen, understood, realized, touched by wisdom - 'here for a certain one, when feeling such pleasant feeling, unwholesome mental states decline, wholesome mental states increase' - therefore I say 'having attained such pleasant feeling, dwell in it.'

179. "If this, monks, had been unknown to me, unseen, not understood, not realized, not touched by wisdom - 'here for a certain one, when feeling such unpleasant feeling, unwholesome mental states increase and wholesome mental states decline' - thus I, not knowing, would say 'abandon such unpleasant feeling'; would that have been proper for me, monks?" "No, Venerable Sir." "But because this, monks, has been known by me, seen, understood, realized, touched by wisdom - 'here for a certain one, when feeling such unpleasant feeling, unwholesome mental states increase and wholesome mental states decline' - therefore I say 'abandon such unpleasant feeling.' If this, monks, had been unknown to me, unseen, not understood, not realized, not touched by wisdom - 'here for a certain one, when feeling such unpleasant feeling, unwholesome mental states decline and wholesome mental states increase' - thus I, not knowing, would say 'having attained such unpleasant feeling, dwell in it'; would that have been proper for me, monks?" "No, Venerable Sir." "But because this, monks, has been known by me, seen, understood, realized, touched by wisdom - 'here for a certain one, when feeling such unpleasant feeling, unwholesome mental states decline and wholesome mental states increase' - therefore I say 'having attained such unpleasant feeling, dwell in it.'

180. "If this, monks, had been unknown to me, unseen, not understood, not realized, not touched by wisdom - 'here for a certain one, when feeling such neither-unpleasant-nor-pleasant feeling, unwholesome mental states increase and wholesome mental states decline' - thus I, not knowing, would say 'abandon such neither-unpleasant-nor-pleasant feeling'; would that have been proper for me, monks?" "No, Venerable Sir." "But because this, monks, has been known by me, seen, understood, realized, touched by wisdom - 'here for a certain one, when feeling such neither-unpleasant-nor-pleasant feeling, unwholesome mental states increase and wholesome mental states decline' - therefore I say 'abandon such neither-unpleasant-nor-pleasant feeling.' If this, monks, had been unknown to me, unseen, not understood, not realized, not touched by wisdom - 'here for a certain one, when feeling such neither-unpleasant-nor-pleasant feeling, unwholesome mental states decline and wholesome mental states increase' - thus I, not knowing, would say 'having attained such neither-unpleasant-nor-pleasant feeling, dwell in it'; would that have been proper for me, monks?" "No, Venerable Sir." "But because this, monks, has been known by me, seen, understood, realized, touched by wisdom - 'here for a certain one, when feeling such neither-unpleasant-nor-pleasant feeling, unwholesome mental states decline and wholesome mental states increase' - therefore I say 'having attained such neither-unpleasant-nor-pleasant feeling, dwell in it.'

181. "I do not, monks, say to all monks 'something is to be done with diligence'; nor do I, monks, say to all monks 'nothing is to be done with diligence'. Those monks, monks, who are Worthy Ones, who have eliminated the mental corruptions, who have lived the holy life, who have done what was to be done, who have laid down the burden, who have attained their own welfare, who have completely destroyed the fetter of becoming, who are completely liberated through final knowledge, to such monks, monks, I say 'nothing is to be done with diligence'. What is the reason for this? What was to be done by them has been done through diligence. They are incapable of being negligent. But those monks, monks, who are trainees, who have not attained their goal, dwelling aspiring for the unsurpassed freedom from bondage, to such monks, monks, I say 'something is to be done with diligence'. What is the reason for this? Perhaps these venerable ones, resorting to suitable lodgings, associating with good friends, balancing the faculties - 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 themselves, having attained, they might dwell! Seeing this fruit of diligence for these monks, monks, I say 'something is to be done with diligence'.

182. "Monks, there are these seven persons existing and found in the world. Which seven? 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.

"And what, monks, is the person liberated in both ways? Here, monks, a certain person, having gone beyond material form, touches with the body and dwells in those peaceful deliverances that are immaterial, and having seen with wisdom, his mental corruptions are completely eliminated. This is called, monks, a person liberated in both ways. Of this monk, monks, I say 'nothing is to be done with diligence'. What is the reason for this? What was to be done has been done by him with diligence. He is incapable of being negligent.

"And what, monks, is the person liberated by wisdom? Here, monks, a certain person does not touch with the body and dwell in those peaceful deliverances that, having gone beyond material form, are immaterial, but having seen with wisdom, his mental corruptions are completely eliminated. This is called, monks, a person liberated by wisdom. Of this monk too, monks, I say 'nothing is to be done with diligence'. What is the reason for this? What was to be done has been done by him with diligence. He is incapable of being negligent.

"And what, monks, is the person who is a body-witness? Here, monks, a certain person, having gone beyond material form, touches with the body and dwells in those peaceful deliverances that are immaterial, and having seen with wisdom, some of his mental corruptions are completely eliminated. This is called, monks, a person who is a body-witness. Of this monk, monks, I say 'something is to be done with diligence'. What is the reason for this? Perhaps this venerable one, resorting to suitable lodgings, associating with good friends, balancing the faculties - 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, may dwell! Seeing this fruit of diligence for this monk, monks, I say 'something is to be done with diligence'.

"And what, monks, is the person attained to right view? Here, monks, a certain person does not touch with the body and dwell in those peaceful deliverances that, having gone beyond material form, are immaterial, but having seen with wisdom, some of his mental corruptions are completely eliminated, and the teachings proclaimed by the Tathāgata are well seen and well practised by him with wisdom. This is called, monks, a person attained to right view. Of this monk too, monks, I say 'something is to be done with diligence'. What is the reason for this? Perhaps this venerable one, resorting to suitable lodgings, associating with good friends, balancing the faculties - 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, may dwell! Seeing this fruit of diligence for this monk, monks, I say 'something is to be done with diligence'.

"And what, monks, is the person liberated-by-faith? Here, monks, a certain person does not touch with the body and dwell in those peaceful deliverances that, having gone beyond material form, are immaterial, but having seen with wisdom, some of his mental corruptions are completely eliminated, and his faith in the Tathāgata is settled, rooted, established. This is called, monks, the person liberated-by-faith. Of this monk too, monks, I say 'something is to be done with diligence'. What is the reason for this? Perhaps this venerable one, resorting to suitable lodgings, associating with good friends, balancing the faculties - 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, may dwell! Seeing this fruit of diligence for this monk, monks, I say 'something is to be done with diligence'.

"And what, monks, is the person who is a follower of the Teaching? Here, monks, a certain person does not touch with the body and dwell in those peaceful deliverances that, having gone beyond material form, are immaterial, but having seen with wisdom, some of his mental corruptions are completely eliminated, and the teachings proclaimed by the Tathāgata yield to pondering to a moderate degree with wisdom, and moreover he has these qualities, as follows - the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty. This is called, monks, the person who is a follower of the Teaching. Of this monk too, monks, I say 'something is to be done with diligence'. What is the reason for this? Perhaps this venerable one, resorting to suitable lodgings, associating with good friends, balancing the faculties - 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, may dwell! Seeing this fruit of diligence for this monk, monks, I say 'something is to be done with diligence'.

"And what, monks, is the person who is a faith-follower? Here, monks, a certain person does not touch with the body and dwell in those peaceful deliverances that, having gone beyond material form, are immaterial, but having seen with wisdom, some of his mental corruptions are completely eliminated, and he has just faith in the Tathāgata, just affection, and moreover he has these qualities, as follows - the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty. This is called, monks, the person who is a faith-follower. Of this monk too, monks, I say 'something is to be done with diligence'. What is the reason for this? Perhaps this venerable one, resorting to suitable lodgings, associating with good friends, balancing the faculties - 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, may dwell! Seeing this fruit of diligence for this monk, monks, I say 'something is to be done with diligence'.

183. "I do not, monks, speak of the accomplishment of final liberating knowledge from the very beginning; but, monks, there is the accomplishment of final liberating knowledge through gradual training, gradual action, gradual practice. And how, monks, is there the accomplishment of final liberating knowledge through gradual training, gradual action, gradual practice? Here, monks, one in whom faith has arisen approaches, approaching he attends, attending he gives ear, having given ear he hears the Teaching, having heard he retains the Teaching, he investigates the meaning of the teachings retained, investigating the meaning the teachings yield to pondering, when there is acquiescence in pondering the teachings desire arises, having desire arisen he strives, having striven he scrutinises, having scrutinised he strives, being resolute he realises the supreme truth with the body and, having penetrated it with wisdom, he sees. That faith, monks, was not there; that approaching, monks, was not there; that attending, monks, was not there; that giving ear, monks, was not there; that hearing of the Teaching, monks, was not there; that retaining of the Teaching, monks, was not there; that investigation of the meaning, monks, was not there; that acquiescence in pondering the teachings, monks, was not there; that desire, monks, was not there; that effort, monks, was not there; that scrutiny, monks, was not there; that striving, monks, was not there. You have gone astray, monks, you have wrongly practiced, monks. How far, monks, have these foolish men departed from this Teaching and discipline.

184. "There is, monks, a four-termed explanation, which when pointed out, an intelligent person would before long understand the meaning through wisdom. I will recite it to you, monks, will you understand it from me?" "Who are we, venerable sir, and who are the ones who understand the Teaching?" Even that teacher, monks, who is interested in worldly gain, an heir to worldly gain, who dwells in company with worldly gains, for him such bargaining is not befitting - 'If it were thus for us, then we would do it; if it were not thus for us, we would not do it' - how much more, monks, when the Tathāgata dwells altogether disconnected from worldly gains. For a faithful disciple, monks, who conducts himself having penetrated the Teacher's instruction, this is in conformity with the Teaching - 'The Teacher is the Blessed One, I am a disciple; the Blessed One knows, I do not know.' For a faithful disciple, monks, who conducts himself having penetrated the Teacher's instruction, the Teacher's instruction becomes nourishing and full of vitality. For a faithful disciple, monks, who conducts himself having penetrated the Teacher's instruction, this is in conformity with the Teaching - 'Let only skin and sinews and bones remain, let the flesh and blood in the body dry up, but what is to be attained by manly strength, by manly energy, by manly effort - without attaining that, there will be no cessation of energy.' For a faithful disciple, monks, who conducts himself having penetrated the Teacher's instruction, one of two fruits is to be expected - final liberating knowledge in this very life; or, if there is a residue of clinging, non-returning."

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

The Discourse at Kīṭāgiri is concluded as tenth.

The Chapter on Monks is concluded as second.

Its summary:

3.

The Chapter on Wanderers

1.

The Discourse to Vaccha on the Threefold True Knowledge

185. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Now at that time the wandering ascetic Vacchagotta was residing at the Ekapuṇḍarīka wanderers' park. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Vesālī for almsfood. Then this occurred to the Blessed One: "It is still very early to walk for almsfood in Vesālī; What if I were to approach the Ekapuṇḍarīka wanderers' park, where the wandering ascetic Vacchagotta is?" Then the Blessed One approached the Ekapuṇḍarīka wanderers' park, where the wandering ascetic Vacchagotta was. The wandering ascetic Vacchagotta saw the Blessed One coming from afar. Having seen the Blessed One, he said this - "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 Vacchagotta too, having taken a certain low seat, sat down to one side. Seated to one side, the wandering ascetic Vacchagotta said this to the Blessed One - "I have heard this, venerable sir - 'The ascetic Gotama is omniscient, all-seeing, and acknowledges complete knowledge and vision - whether I am walking or standing, sleeping or awake, knowledge and vision is constantly and continuously present.' Those who, venerable sir, say thus - 'The ascetic Gotama is omniscient, all-seeing, and acknowledges complete knowledge and vision - whether I am walking or standing, sleeping or awake, knowledge and vision is constantly and continuously present' - are they, venerable sir, speaking what has been said by the Blessed One, and do they not misrepresent the Blessed One with what is untrue, and do they explain what is in conformity with the Teaching, and does no reasonable counter-argument come to a blameworthy position?" "Those who, Vaccha, say thus - 'The ascetic Gotama is omniscient, all-seeing, and acknowledges complete knowledge and vision - whether I am walking or standing, sleeping or awake, knowledge and vision is constantly and continuously present' - they are not speaking what has been said by me, and they misrepresent me with what is untrue and not factual."

186. "But how, venerable sir, answering would we be ones who speak what has been said by the Blessed One, and would not misrepresent the Blessed One with what is untrue, and would explain what is in conformity with the Teaching, and no reasonable counter-argument would come to a blameworthy position?"

"Vaccha, answering 'The ascetic Gotama is a possessor of the threefold true knowledge,' one would be one who speaks what has been said by me, and would not misrepresent me with what is untrue, and would explain what is in conformity with the Teaching, and no reasonable counter-argument would come to a blameworthy position. For I, Vaccha, whenever I wish, recollect manifold past lives, as follows - one birth, two births, etc. Thus with aspects and terms I recollect manifold past lives. For I, Vaccha, whenever I wish, with the divine eye, which is pure and surpasses the human, see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, etc. I understand beings according to their actions. For I, Vaccha, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge myself, having attained, dwell in the liberation of mind and liberation by wisdom that are without mental corruptions.

Vaccha, answering 'The ascetic Gotama is a possessor of the threefold true knowledge,' one would be one who speaks what has been said by me, and would not misrepresent me with what is untrue, and would explain what is in conformity with the Teaching, and no reasonable counter-argument would come to a blameworthy position."

When this was said, the wandering ascetic Vacchagotta said this to the Blessed One - "Is there indeed, Master Gotama, any layman who, without abandoning the fetter of the layman, upon the body's collapse makes an end of suffering?" "There is not, Vaccha, any layman who, without abandoning the fetter of the layman, upon the body's collapse makes an end of suffering."

"But is there, Master Gotama, any layman who, without abandoning the fetter of the layman, upon the body's collapse goes to heaven?" "Not just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are the laymen who, without abandoning the fetter of the layman, upon the body's collapse have gone to heaven."

"Is there indeed, Master Gotama, any naked ascetic who upon the body's collapse makes an end of suffering?" "There is not, Vaccha, any naked ascetic who upon the body's collapse makes an end of suffering."

"But is there, Master Gotama, any naked ascetic who upon the body's collapse goes to heaven?" "For ninety-one cosmic cycles from now, Vaccha, that I recollect, I do not know of any naked ascetic who has gone to heaven except for one; and he was one who taught action, one who taught the efficacy of action." "This being so, Master Gotama, that sphere of sectarian doctrines is empty even of one who goes to heaven?" "Thus, Vaccha, that sphere of sectarian doctrines is empty even of one who goes to heaven."

This is what the Blessed One said. Delighted, the wandering ascetic Vacchagotta rejoiced in what the Blessed One had said.

The Discourse to Vacchagotta on the Threefold True Knowledge is concluded as first.

2.

The Discourse to Vaccha on Fire

187. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the wandering ascetic Vacchagotta approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the wandering ascetic Vacchagotta said this to the Blessed One -

"What now, Master Gotama, 'the world is eternal, only this is the truth, anything else is vain' - does Master Gotama hold such a view?" "I do not, Vaccha, hold such a view - 'the world is eternal, only this is the truth, anything else is vain.'"

"What then, Master Gotama, 'the world is non-eternal, only this is the truth, anything else is vain' - does Master Gotama hold such a view?" "I do not, Vaccha, hold such a view - 'the world is non-eternal, only this is the truth, anything else is vain.'"

"What now, Master Gotama, 'the world is finite, only this is the truth, anything else is vain' - does Master Gotama hold such a view?" "I do not, Vaccha, hold such a view - 'the world is finite, only this is the truth, anything else is vain.'"

"What then, Master Gotama, 'the world is infinite, only this is the truth, anything else is vain' - does Master Gotama hold such a view?" "I do not, Vaccha, hold such a view - 'the world is infinite, only this is the truth, anything else is vain.'"

"What now, Master Gotama, 'the soul is the same as the body, only this is the truth, anything else is vain' - does Master Gotama hold such a view?" "I do not, Vaccha, hold such a view - 'the soul is the same as the body, only this is the truth, anything else is vain.'"

"What then, Master Gotama, 'the soul is one thing and the body another, only this is the truth, anything else is vain' - does Master Gotama hold such a view?" "I do not, Vaccha, hold such a view - 'the soul is one thing and the body another, only this is the truth, anything else is vain.'"

"What then, Master Gotama, 'the Tathāgata exists after death, only this is the truth, anything else is vain' - does Master Gotama hold such a view?" "I do not, Vaccha, hold such a view - 'the Tathāgata exists after death, only this is the truth, anything else is vain.'"

"But what, Master Gotama, 'the Tathāgata does not exist after death, only this is the truth, anything else is vain' - does Master Gotama hold such a view?" "I do not, Vaccha, hold such a view - 'the Tathāgata does not exist after death, only this is the truth, anything else is vain.'"

"What then, Master Gotama, 'the Tathāgata both exists and does not exist after death, only this is the truth, anything else is vain' - does Master Gotama hold such a view?" "I do not, Vaccha, hold such a view - 'the Tathāgata both exists and does not exist after death, only this is the truth, anything else is vain.'"

"But what, Master Gotama, 'the Tathāgata neither exists nor does not exist after death, only this is the truth, anything else is vain' - does Master Gotama hold such a view?" "I do not, Vaccha, hold such a view - 'the Tathāgata neither exists nor does not exist after death, only this is the truth, anything else is vain.'"

188. "What now, Master Gotama, 'the world is eternal, only this is the truth, anything else is vain' - does Master Gotama hold such a view?" - thus asked, "I do not, Vaccha, hold such a view - 'the world is eternal, only this is the truth, anything else is vain,'" you say. "What then, Master Gotama, 'the world is non-eternal, only this is the truth, anything else is vain' - does Master Gotama hold such a view?" - thus asked, "I do not, Vaccha, hold such a view - 'the world is non-eternal, only this is the truth, anything else is vain,'" you say. "What now, Master Gotama, 'the world is finite, only this is the truth, anything else is vain' - does Master Gotama hold such a view?" - thus asked, "I do not, Vaccha, hold such a view - 'the world is finite, only this is the truth, anything else is vain,'" you say. "What then, Master Gotama, 'the world is infinite, only this is the truth, anything else is vain' - does Master Gotama hold such a view?" - thus asked, "I do not, Vaccha, hold such a view - 'the world is infinite, only this is the truth, anything else is vain,'" you say. "What now, Master Gotama, 'the soul is the same as the body, only this is the truth, anything else is vain' - does Master Gotama hold such a view?" - thus asked, "I do not, Vaccha, hold such a view - 'the soul is the same as the body, only this is the truth, anything else is vain,'" you say. "What then, Master Gotama, 'the soul is one thing and the body another, only this is the truth, anything else is vain' - does Master Gotama hold such a view?" - thus asked, "I do not, Vaccha, hold such a view - 'the soul is one thing and the body another, only this is the truth, anything else is vain,'" you say. "What now, Master Gotama, 'the Tathāgata exists after death, only this is the truth, anything else is vain' - does Master Gotama hold such a view?" - thus asked, "I do not, Vaccha, hold such a view - 'the Tathāgata exists after death, only this is the truth, anything else is vain,'" you say.

"What then, Master Gotama, 'the Tathāgata does not exist after death, only this is the truth, anything else is vain' - does Master Gotama hold such a view?" - thus asked, "I do not, Vaccha, hold such a view - 'the Tathāgata does not exist after death, only this is the truth, anything else is vain,'" you say. "What now, Master Gotama, 'the Tathāgata both exists and does not exist after death, only this is the truth, anything else is vain' - does Master Gotama hold such a view?" - thus asked, "I do not, Vaccha, hold such a view - 'the Tathāgata both exists and does not exist after death, only this is the truth, anything else is vain,'" you say. "What then, Master Gotama, 'the Tathāgata neither exists nor does not exist after death, only this is the truth, anything else is vain' - does Master Gotama hold such a view?" - thus asked, "I do not, Vaccha, hold such a view - 'the Tathāgata neither exists nor does not exist after death, only this is the truth, anything else is vain,'" you say.

"But what danger does Master Gotama see that he has thus not adopted any of these wrong views at all?"

189. "'The world is eternal,' Vaccha, this is a wrong view, a thicket of views, a wilderness of views, a wriggling of views, a writhing of views, a mental fetter of wrong view, bringing suffering, bringing vexation, bringing anguish, bringing fever; it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to highest enlightenment, to Nibbāna. 'The world is non-eternal,' Vaccha, etc. 'The world is finite,' Vaccha, etc. 'The world is infinite,' Vaccha, etc. 'The soul is the same as the body,' Vaccha, etc. 'The soul is one thing and the body another,' Vaccha, etc. 'The Tathāgata exists after death,' Vaccha, etc. 'The Tathāgata does not exist after death,' Vaccha, etc. 'The Tathāgata both exists and does not exist after death,' Vaccha, etc. 'The Tathāgata neither exists nor does not exist after death,' Vaccha, this is a wrong view, a thicket of views, a wilderness of views, a wriggling of views, a writhing of views, a mental fetter of wrong view, bringing suffering, bringing vexation, bringing anguish, bringing fever; it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to highest enlightenment, to Nibbāna. Seeing this danger, Vaccha, I have thus not adopted any of these wrong views at all."

"But does Master Gotama have any wrong view?" "'Wrong view,' Vaccha, this has been removed by the Tathāgata. For this has been seen by the Tathāgata, Vaccha - '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.' Therefore I say the Tathāgata, through the elimination of all imaginings, through the elimination of all agitations, through the elimination of all I-making, mine-making, and the underlying tendency to conceit, through dispassion, through cessation, through giving up, through relinquishment, is liberated by non-clinging."

190. "But, Master Gotama, where is a monk with mind thus liberated reborn?" "'Is reborn,' Vaccha, is not befitting." "If so, Master Gotama, is he not reborn?" "'Is not reborn,' Vaccha, is not befitting." "If so, Master Gotama, is he both reborn and not reborn?" "'Is both reborn and not reborn,' Vaccha, is not befitting." "If so, Master Gotama, is he neither reborn nor not reborn?" "'Is neither reborn nor not reborn,' Vaccha, is not befitting."

"'But, Master Gotama, where is a monk with mind thus liberated reborn?' - thus asked, you say 'Is reborn, Vaccha, is not befitting.' 'If so, Master Gotama, is he not reborn?' - thus asked, you say 'Is not reborn, Vaccha, is not befitting.' 'If so, Master Gotama, is he both reborn and not reborn?' - thus asked, you say 'Is both reborn and not reborn, Vaccha, is not befitting.' 'If so, Master Gotama, is he neither reborn nor not reborn?' - thus asked, you say 'Is neither reborn nor not reborn, Vaccha, is not befitting.' Here, Master Gotama, I have fallen into not knowing, here I have fallen into confusion. Even that measure of confidence which I had in Master Gotama through the earlier friendly conversation has now vanished." "Indeed it is enough for your not knowing, enough for your confusion. For this Teaching, Vaccha, is deep, difficult to see, difficult to understand, peaceful, sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. It is difficult to know by you who hold a different view, a different acceptance, a different preference, a different practice, a different teacher's doctrine."

191. "If so, Vaccha, I will ask you a question about this very matter; as it pleases you, so you should answer it. What do you think, Vaccha, if a fire were burning before you, would you know - 'This fire is burning before me'?" "If, Master Gotama, a fire were burning before me, I would know - 'This fire is burning before me.'"

"But if, Vaccha, someone were to ask you thus - 'This fire that is burning before you, dependent on what does this fire burn?' - thus asked, Vaccha, how would you answer?" "If, Master Gotama, someone were to ask me thus - 'This fire that is burning before you, dependent on what does this fire burn?' - thus asked, I, Master Gotama, would answer thus - 'This fire that is burning before me, this fire burns dependent on grass and wood as fuel.'"

"If, Vaccha, that fire before you were to be quenched, would you know - 'This fire before me has been quenched'?" "If, Master Gotama, that fire before me were to be quenched, I would know - 'This fire before me has been quenched.'"

"But if, Vaccha, someone were to ask you thus - 'This fire before you that has been quenched, to which direction has that fire gone from here - to the east, or to the south, or to the west, or to the north?' - thus asked, Vaccha, how would you answer?" "It is not befitting, Master Gotama, for that fire, Master Gotama, burnt dependent on grass and wood as fuel, through the exhaustion of that and through the non-supply of other fuel, being without nutriment, is reckoned simply as quenched."

192. "Even so, Vaccha, that matter by which one describing the Tathāgata might describe him - that matter has been abandoned by the Tathāgata, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Liberated through the extinction of matter, Vaccha, the Tathāgata is deep, immeasurable, hard to fathom - just as the ocean. 'Is reborn' is not befitting, 'is not reborn' is not befitting, 'is both reborn and not reborn' is not befitting, 'is neither reborn nor not reborn' is not befitting.

"That feeling by which one describing the Tathāgata might describe him - that feeling has been abandoned by the Tathāgata, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Liberated through the extinction of feeling, Vaccha, the Tathāgata is deep, immeasurable, hard to fathom - just as the ocean. 'Is reborn' is not befitting, 'is not reborn' is not befitting, 'is both reborn and not reborn' is not befitting, 'is neither reborn nor not reborn' is not befitting.

"That perception by which one describing the Tathāgata might describe him - that perception has been abandoned by the Tathāgata, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Liberated through the extinction of perception, Vaccha, the Tathāgata is deep, immeasurable, hard to fathom - just as the ocean. 'Is reborn' is not befitting, 'is not reborn' is not befitting, 'is both reborn and not reborn' is not befitting, 'is neither reborn nor not reborn' is not befitting.

"Those activities by which one describing the Tathāgata might describe him - those activities have been abandoned by the Tathāgata, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Liberated through the extinction of activities, Vaccha, the Tathāgata is deep, immeasurable, hard to fathom - just as the ocean. 'Is reborn' is not befitting, 'is not reborn' is not befitting, 'is both reborn and not reborn' is not befitting, 'is neither reborn nor not reborn' is not befitting.

"That consciousness by which one describing the Tathāgata might describe him - that consciousness has been abandoned by the Tathāgata, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Liberated through the extinction of consciousness, Vaccha, the Tathāgata is deep, immeasurable, hard to fathom - just as the ocean. 'Is reborn' is not befitting, 'is not reborn' is not befitting, 'is both reborn and not reborn' is not befitting, 'is neither reborn nor not reborn' is not befitting."

When this was said, the wandering ascetic Vacchagotta said this to the Blessed One - "Just as, Master Gotama, not far from a village or a town there might be a great sāla tree. Through impermanence its branches and leaves would fall away, its bark and outer layer would fall away, its sapwood would fall away; and at a later time, free from branches and leaves, free from bark and outer layer, free from sapwood, it would be pure, established in its core; even so, Master Gotama's Scriptures are free from branches and leaves, free from bark and outer layer, free from sapwood, pure, established in the core. Excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life."

The Discourse to Vacchagotta on Fire is concluded as second.

3.

The Greater Discourse to Vaccha

193. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then the wandering ascetic Vacchagotta approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the wandering ascetic Vacchagotta said this to the Blessed One - "For a long time I have been one who converses with Master Gotama. It would be good if Master Gotama would teach me the wholesome and unwholesome in brief." "I could teach you, Vaccha, the wholesome and unwholesome in brief, I could also teach you, Vaccha, the wholesome and unwholesome in detail; but I will teach you, Vaccha, the wholesome and unwholesome in brief. listen to that, pay close attention, I will speak." "Yes, sir," the wandering ascetic Vacchagotta assented to the Blessed One. The Blessed One said this -

194. "Greed, Vaccha, is unwholesome, non-greed is wholesome; hate, Vaccha, is unwholesome, non-hate is wholesome; delusion, Vaccha, is unwholesome, non-delusion is wholesome. Thus, Vaccha, these three mental states are unwholesome, three mental states are wholesome.

"Killing living beings, Vaccha, is unwholesome, abstention from killing living beings is wholesome; taking what is not given, Vaccha, is unwholesome, abstention from taking what is not given is wholesome; sexual misconduct, Vaccha, is unwholesome, abstention from sexual misconduct is wholesome; lying, Vaccha, is unwholesome, abstention from lying is wholesome; divisive speech, Vaccha, is unwholesome, abstention from divisive speech is wholesome; harsh speech, Vaccha, is unwholesome, abstention from harsh speech is wholesome; idle chatter, Vaccha, is unwholesome, abstention from idle chatter is wholesome; covetousness, Vaccha, is unwholesome, non-covetousness is wholesome; anger, Vaccha, is unwholesome, non-anger is wholesome; wrong view, Vaccha, is unwholesome, right view is wholesome. Thus, Vaccha, these ten mental states are unwholesome, ten mental states are wholesome.

"Since, Vaccha, for a monk craving has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, that monk 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."

195. "Let the Master Gotama wait. But is there even one monk who is a disciple of Master Gotama who, 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?" "Not just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are the monks who are my disciples who, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge themselves, having attained, dwell in the liberation of mind and liberation by wisdom that are without mental corruptions."

"Let the Master Gotama wait, let the monks wait. But is there even one nun who is a female disciple of Master Gotama who, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge herself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions?" "Not just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are the nuns who are my female disciples who, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge themselves, having attained, dwell in the liberation of mind and liberation by wisdom that are without mental corruptions."

"Let the Master Gotama wait, let the monks wait, let the nuns wait. But is there even one male lay follower who is a disciple of Master Gotama, a householder clad in white, leading the holy life, who, with the utter elimination of the five lower mental fetters, is one of spontaneous birth, attaining final nibbāna there, not subject to return from that world?" "Not just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are the male lay followers who are my disciples, householders clad in white, leading the holy life, who, with the utter elimination of the five lower mental fetters, are ones of spontaneous birth, attaining final nibbāna there, not subject to return from that world."

"Let the Master Gotama wait, let the monks wait, let the nuns wait, let the male lay followers who are householders clad in white, leading the holy life, wait. But is there even one male lay follower who is a disciple of Master Gotama, a householder clad in white, enjoying sensual pleasures, one who follows the teaching, one who accepts exhortation, who has crossed over doubt, who has gone beyond uncertainty, who has attained self-confidence, not relying on others, dwelling in the Teacher's instruction?" "Not just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are the male lay followers who are my disciples, householders clad in white, enjoying sensual pleasures, who follow the teaching, who accept exhortation, who have crossed over doubt, who have gone beyond uncertainty, who have attained self-confidence, not relying on others, dwelling in the Teacher's instruction."

"Let the Master Gotama wait, let the monks wait, let the nuns wait, let the male lay followers who are householders clad in white, leading the holy life, wait, let the male lay followers who are householders clad in white, enjoying sensual pleasures, wait. But is there even one female lay follower who is a female disciple of Master Gotama, a housewife clad in white, leading the holy life, who, with the utter elimination of the five lower mental fetters, is one of spontaneous birth, attaining final nibbāna there, not subject to return from that world?" "Not just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are the female lay followers who are my female disciples, housewives clad in white, leading the holy life, who, with the utter elimination of the five lower mental fetters, are ones of spontaneous birth, attaining final nibbāna there, not subject to return from that world."

"Let the Master Gotama wait, let the monks wait, let the nuns wait, let the male lay followers who are householders clad in white, leading the holy life, wait, let the male lay followers who are householders clad in white, enjoying sensual pleasures, wait, let the female lay followers who are housewives clad in white, leading the holy life, wait. But is there even one female lay follower who is a female disciple of Master Gotama, a housewife clad in white, enjoying sensual pleasures, one who follows the teaching, one who accepts exhortation, who has crossed over doubt, who has gone beyond uncertainty, who has attained self-confidence, not relying on others, dwelling in the Teacher's instruction?" "Not just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are the female lay followers who are my female disciples, housewives clad in white, enjoying sensual pleasures, who follow the teaching, who accept exhortation, who have crossed over doubt, who have gone beyond uncertainty, who have attained self-confidence, not relying on others, dwelling in the Teacher's instruction."

196. "If indeed, Master Gotama, Master Gotama alone had been one who fulfils this Teaching, but the monks had not been ones who fulfil it; thus this holy life would have been incomplete in that factor. But because, Master Gotama, Master Gotama is one who fulfils this Teaching and the monks are ones who fulfil it; thus this holy life is complete in that factor.

"If indeed, Master Gotama, Master Gotama had been one who fulfils this Teaching, and the monks had been ones who fulfil it, but the nuns had not been ones who fulfil it; thus this holy life would have been incomplete in that factor. But because, Master Gotama, Master Gotama is one who fulfils this Teaching, and the monks are ones who fulfil it, and the nuns are ones who fulfil it; thus this holy life is complete in that factor.

"If indeed, Master Gotama, Master Gotama had been one who fulfils this Teaching, and the monks had been ones who fulfil it, and the nuns had been ones who fulfil it, but the male lay followers who are householders clad in white, leading the holy life, had not been ones who fulfil it; thus this holy life would have been incomplete in that factor. But because, Master Gotama, Master Gotama is one who fulfils this Teaching, and the monks are ones who fulfil it, and the nuns are ones who fulfil it, and the male lay followers who are householders clad in white, leading the holy life, are ones who fulfil it; thus this holy life is complete in that factor.

"If indeed, Master Gotama, Master Gotama had been one who fulfils this Teaching, and the monks had been ones who fulfil it, and the nuns had been ones who fulfil it, and the male lay followers who are householders clad in white, leading the holy life, had been ones who fulfil it, but the male lay followers who are householders clad in white, enjoying sensual pleasures, had not been ones who fulfil it; thus this holy life would have been incomplete in that factor. But because, Master Gotama, Master Gotama is one who fulfils this Teaching, and the monks are ones who fulfil it, and the nuns are ones who fulfil it, and the male lay followers who are householders clad in white, leading the holy life, are ones who fulfil it, and the male lay followers who are householders clad in white, enjoying sensual pleasures, are ones who fulfil it; thus this holy life is complete in that factor.

"If indeed, Master Gotama, Master Gotama had been one who fulfils this Teaching, and the monks had been ones who fulfil it, and the nuns had been ones who fulfil it, and the male lay followers who are householders clad in white, leading the holy life, had been ones who fulfil it, and the male lay followers who are householders clad in white, enjoying sensual pleasures, had been ones who fulfil it, but the female lay followers who are housewives clad in white, leading the holy life, had not been ones who fulfil it; thus this holy life would have been incomplete in that factor. But because, Master Gotama, Master Gotama is one who fulfils this Teaching, and the monks are ones who fulfil it, and the nuns are ones who fulfil it, and the male lay followers who are householders clad in white, leading the holy life, are ones who fulfil it, and the male lay followers who are householders clad in white, enjoying sensual pleasures, are ones who fulfil it, and the female lay followers who are housewives clad in white, leading the holy life, are ones who fulfil it; thus this holy life is complete in that factor.

"If indeed, Master Gotama, Master Gotama had been one who fulfils this Teaching, and the monks had been ones who fulfil it, and the nuns had been ones who fulfil it, and the male lay followers who are householders clad in white, leading the holy life, had been ones who fulfil it, and the male lay followers who are householders clad in white, enjoying sensual pleasures, had been ones who fulfil it, and the female lay followers who are housewives clad in white, leading the holy life, had been ones who fulfil it, but the female lay followers who are housewives clad in white, enjoying sensual pleasures, had not been ones who fulfil it; thus this holy life would have been incomplete in that factor. But because, Master Gotama, Master Gotama is one who fulfils this Teaching, and the monks are ones who fulfil it, and the nuns are ones who fulfil it, and the male lay followers who are householders clad in white, leading the holy life, are ones who fulfil it, and the male lay followers who are householders clad in white, enjoying sensual pleasures, are ones who fulfil it, and the female lay followers who are housewives clad in white, leading the holy life, are ones who fulfil it, and the female lay followers who are housewives clad in white, enjoying sensual pleasures, are ones who fulfil it; thus this holy life is complete in that factor.

197. "Just as, Master Gotama, the river Ganges slants towards the ocean, slopes towards the ocean, inclines towards the ocean, and remains reaching the ocean, even so this assembly of Master Gotama, with householders and those gone forth, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna, and remains reaching Nibbāna. Excellent, Master Gotama! Etc. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May I receive the going forth in the presence of Master Gotama, may I receive the full ordination." "Whoever, Vaccha, was formerly of another sect and wishes for the going forth in this Teaching and discipline, wishes for full ordination, he undergoes probation for four months. After the elapse of four months, monks having won the favour give the going forth and give full ordination for monkhood; but here the difference among individuals is known to me." "If, venerable sir, those formerly of other sects wishing for the going forth in this Teaching and discipline, wishing for full ordination, undergo probation for four months, and after the elapse of four months monks having won the favour give the going forth and give full ordination for monkhood, I will undergo probation for four years. After the elapse of four years, let monks having won the favour give the going forth and give full ordination for monkhood." The wandering ascetic Vacchagotta received the going forth in the presence of the Blessed One, he received full ordination.

Not long after being fully ordained, the Venerable Vacchagotta, a fortnight after being fully ordained, 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 Vacchagotta said this to the Blessed One - "Whatever, venerable sir, is to be attained by a learner's knowledge, by a learner's true knowledge, that has been attained by me; may the Blessed One teach me the Teaching further." "If so, Vaccha, develop two things further - serenity and insight. These two things, Vaccha, when further developed - serenity and insight - will lead to the penetration of many elements.

198. "So you, Vaccha, whenever you wish - 'May I experience the various kinds of supernormal power - having been one, may I become many; having been many, may I become one; appearing and vanishing; may I go unhindered through walls, through ramparts, through mountains, just as through space; may I dive in and out of the earth just as in water; may I go on water without breaking it just as on earth; may I travel cross-legged through space just as a winged bird; may I fondle and stroke with my hand even the moon and sun, so mighty and powerful; may I exercise mastery with my body even as far as the Brahma world' - in each and every case you will attain the ability to witness, when there is a basis for mindfulness.

"So you, Vaccha, whenever you wish - 'With the divine ear element, purified and surpassing the human, may I hear both sounds - divine and human, whether far or near' - in each and every case you will attain the ability to witness, when there is a basis for mindfulness.

"So you, Vaccha, whenever you wish - 'May I understand the minds of other beings, of other persons, having encompassed them with my own mind - may I understand a mind with lust as "a mind with lust", may I understand a mind without lust as "a mind without lust"; may I understand a mind with hate as "a mind with hate", may I understand a mind without hate as "a mind without hate"; may I understand a mind with delusion as "a mind with delusion", may I understand a mind without delusion as "a mind without delusion"; may I understand a contracted mind as "a contracted mind", may I understand a distracted mind as "a distracted mind"; may I understand an exalted mind as "an exalted mind", may I understand a not exalted mind as "a not exalted mind"; may I understand a surpassed mind as "a surpassed mind", may I understand an unsurpassed mind as "an unsurpassed mind"; may I understand a concentrated mind as "a concentrated mind", may I understand an unconcentrated mind as "an unconcentrated mind"; may I understand a liberated mind as "a liberated mind", may I understand an unliberated mind as "an unliberated mind"' - in each and every case you will attain the ability to witness, when there is a basis for mindfulness.

"So you, Vaccha, whenever you wish - 'May I recollect 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 may I recollect manifold past lives' - in each and every case you will attain the ability to witness, when there is a basis for mindfulness.

"So you, Vaccha, whenever you wish - 'With the divine eye, which is pure and surpasses the human, may I see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, may I understand beings according to their actions - "These beings indeed, sirs, endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views, upon the body's collapse at death, they have arisen in a realm of misery, an unfortunate realm, a nether world, in hell; but these beings, sirs, endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, not revilers of the noble ones, holding right views, undertaking actions based on right views, upon the body's collapse at death, they have arisen in a fortunate realm, in a heavenly world"; thus with the divine eye, which is pure and surpasses the human, may I see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, may I understand beings according to their actions' - in each case you will attain the ability to witness, when there is a basis for mindfulness.

"So you, Vaccha, whenever you wish - 'With the elimination of the mental corruptions, in this very life, having realised by direct knowledge myself, having attained, may I dwell in the liberation of mind and liberation by wisdom that are without mental corruptions' - in each case you will attain the ability to witness, when there is a basis for mindfulness."

199. Then the Venerable Vacchagotta, having delighted in and given thanks for what the Blessed One had said, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed. Then the Venerable Vacchagotta, 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 - the final goal of the holy life, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." And the Venerable Vacchagotta became one of the Worthy Ones.

200. Now at that time several monks were going to see the Blessed One. The Venerable Vacchagotta saw those monks coming from afar. Having seen them, he approached those monks; having approached, he said this to those monks - "Well then! Where are you venerable ones going?" "We are going to see the Blessed One, friend." "Then, venerable ones, in my name pay respect with your head at the Blessed One's feet, and say thus - 'The monk Vacchagotta, venerable sir, pays respect with his head at the Blessed One's feet, and says thus - The Blessed One has been attended upon by me, the Fortunate One has been attended upon by me.'" "Yes, friend," those monks assented to the Venerable Vacchagotta. Then those monks approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "The Venerable Vacchagotta, venerable sir, pays respect with his head at the Blessed One's feet, and says thus - 'The Blessed One has been attended upon by me, the Fortunate One has been attended upon by me.'" "Even before, monks, the monk Vacchagotta was known to me, having encompassed his mind with my mind - 'The monk Vacchagotta is a possessor of the threefold true knowledge, of great supernormal power, of great might.' Deities also reported this matter to me - 'The monk Vacchagotta, venerable sir, is a possessor of the threefold true knowledge, of great supernormal power, of great might.'"

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

The Greater Discourse to Vacchagotta is concluded as third.

4.

The Discourse to Dīghanakha

201. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain, in the Boar's Cave. Then the wandering ascetic Dīghanakha approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he stood to one side. Standing to one side, the wandering ascetic Dīghanakha said this to the Blessed One - "Indeed, Master Gotama, I hold such a doctrine and such a view - 'Nothing is agreeable to me.'" "This view of yours, Aggivessana - 'Nothing is agreeable to me' - is this view also not agreeable to you?" "If this view were agreeable to me, Master Gotama, that too would be just the same, that too would be just the same." "Therefore, Aggivessana, there are many, indeed more, in the world who say thus - 'That too would be just the same, that too would be just the same.' They do not abandon that very view and they cling to another view. Therefore, Aggivessana, there are few, indeed fewer, in the world who say thus - 'That too would be just the same, that too would be just the same.' They abandon that very view and do not cling to another view. There are, Aggivessana, some ascetics and brahmins who hold such a doctrine and such a view - 'Everything is agreeable to me'; there are, Aggivessana, some ascetics and brahmins who hold such a doctrine and such a view - 'Nothing is agreeable to me'; there are, Aggivessana, some ascetics and brahmins who hold such a doctrine and such a view - 'Some things are agreeable to me, some things are not agreeable to me.' Therein, Aggivessana, those ascetics and brahmins who hold such a doctrine and such a view - 'Everything is agreeable to me' - for them this view is near to lust, near to bondage, near to delight, near to holding, near to clinging; therein, Aggivessana, those ascetics and brahmins who hold such a doctrine and such a view - 'Nothing is agreeable to me' - for them this view is near to non-lust, near to non-bondage, near to non-delight, near to non-holding, near to non-clinging."

202. When this was said, the wandering ascetic Dīghanakha said this to the Blessed One - "Master Gotama exalts my wrong view, Master Gotama greatly exalts my wrong view." "Therein, Aggivessana, those ascetics and brahmins who hold such a doctrine and such a view - 'Some things are agreeable to me, some things are not agreeable to me.' For whatever view is agreeable to them, that view is near to lust, near to bondage, near to delight, near to holding, near to clinging; for whatever view is not agreeable to them, that view is near to non-lust, near to non-bondage, near to non-delight, near to non-holding, near to non-clinging. Therein, Aggivessana, those ascetics and brahmins who hold such a doctrine and such a view - 'Everything is agreeable to me' - therein an intelligent person considers thus: 'This view of mine - "Everything is agreeable to me" - if I were to declare this view with tenacity and adherence, having clung to it - "Only this is the truth, anything else is vain"; there would be strife for me with two - with whatever ascetic or brahmin who holds such a doctrine and such a view - "Nothing is agreeable to me", and with whatever ascetic or brahmin who holds such a doctrine and such a view - "Some things are agreeable to me, some things are not agreeable to me" - with these two there would be strife. Thus when there is strife, there is contention; when there is contention, there is vexation; when there is vexation, there is harming.' Thus he, seeing strife and contention and vexation and harming in himself, abandons that very view and does not cling to another view. Thus there is the abandoning of these views, thus there is the relinquishment of these views.

203. "Therein, Aggivessana, those ascetics and brahmins who hold such a doctrine and such a view - 'Nothing is agreeable to me' - therein an intelligent person considers thus: 'This view of mine - "Nothing is agreeable to me" - if I were to declare this view with tenacity and adherence, having clung to it - "Only this is the truth, anything else is vain"; there would be strife for me with two - with whatever ascetic or brahmin who holds such a doctrine and such a view - "Everything is agreeable to me", and with whatever ascetic or brahmin who holds such a doctrine and such a view - "Some things are agreeable to me, some things are not agreeable to me" - with these two there would be strife. Thus when there is strife, there is contention; when there is contention, there is vexation; when there is vexation, there is harming.' Thus he, seeing strife and contention and vexation and harming in himself, abandons that very view and does not cling to another view. Thus there is the abandoning of these views, thus there is the relinquishment of these views.

204. "Therein, Aggivessana, those ascetics and brahmins who hold such a doctrine and such a view - 'Some things are agreeable to me, some things are not agreeable to me' - therein an intelligent person considers thus: 'This view of mine - "Some things are agreeable to me, some things are not agreeable to me" - if I were to declare this view with tenacity and adherence, having clung to it - "Only this is the truth, anything else is vain"; there would be strife for me with two - with whatever ascetic or brahmin who holds such a doctrine and such a view - "Everything is agreeable to me", and with whatever ascetic or brahmin who holds such a doctrine and such a view - "Nothing is agreeable to me" - with these two there would be strife. Thus when there is strife, there is contention; when there is contention, there is vexation; when there is vexation, there is harming.' Thus he, seeing strife and contention and vexation and harming in himself, abandons that very view and does not cling to another view. Thus there is the abandoning of these views, thus there is the relinquishment of these views.

205. "But this body, Aggivessana, is material, made of the four great elements, originating from mother and father, built up from cooked rice and food made with flour, subject to impermanence, to rubbing, massaging, breaking up and destruction, should be regarded as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. For one regarding this body as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self, whatever desire for the body, affection for the body, subservience to the body there is in the body - that is abandoned.

"There are these three feelings, Aggivessana - pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling. Aggivessana, at the time when one feels a pleasant feeling, at that time one does not feel an unpleasant feeling, nor does one feel a neither-unpleasant-nor-pleasant feeling; at that time one feels only a pleasant feeling. Aggivessana, at the time when one feels an unpleasant feeling, at that time one does not feel a pleasant feeling, nor does one feel a neither-unpleasant-nor-pleasant feeling; at that time one feels only an unpleasant feeling. Aggivessana, at the time when one feels a neither-unpleasant-nor-pleasant feeling, at that time one does not feel a pleasant feeling, nor does one feel an unpleasant feeling; at that time one feels only a neither-unpleasant-nor-pleasant feeling. Pleasant feeling indeed, Aggivessana, is impermanent, conditioned, dependently arisen, subject to destruction, subject to falling, subject to fading away, having the nature of cessation; unpleasant feeling indeed, Aggivessana, is impermanent, conditioned, dependently arisen, subject to destruction, subject to falling, subject to fading away, having the nature of cessation; neither-unpleasant-nor-pleasant feeling indeed, Aggivessana, is impermanent, conditioned, dependently arisen, subject to destruction, subject to falling, subject to fading away, having the nature of cessation. Seeing thus, Aggivessana, a learned noble disciple becomes disenchanted with pleasant feeling, becomes disenchanted with unpleasant feeling, becomes disenchanted with neither-unpleasant-nor-pleasant feeling; being disenchanted, he becomes dispassionate; through dispassion, he becomes liberated. When liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' A monk with mind thus liberated, Aggivessana, does not agree with anyone, does not dispute with anyone, and whatever is said in the world, he uses that without adhering to it."

206. Now at that time the Venerable Sāriputta was standing behind the Blessed One, fanning the Blessed One. Then this occurred to the Venerable Sāriputta: "The Blessed One has indeed declared the abandoning of those various mental states through direct knowledge, the Fortunate One has indeed declared the relinquishment of those various mental states through direct knowledge." Thus indeed, as the Venerable Sāriputta reflected, his mind was liberated from the mental corruptions by non-clinging. But in the wandering ascetic Dīghanakha the stainless, spotless eye of the Teaching arose: "Whatever has the nature of arising, all that has the nature of cessation." Then the wandering ascetic Dīghanakha, having seen the Teaching, having attained the Teaching, having understood the Teaching, having penetrated the Teaching, having crossed over doubt, having gone beyond uncertainty, having attained self-confidence, not relying on others in the Teacher's instruction, said this to the Blessed One: "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - so that those with eyes might see forms - just so, the Teaching has been made clear by Master Gotama in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life."

The Discourse on Dīghanakha is concluded as fourth.

5.

The Discourse to Māgaṇḍiya

207. Thus have I heard - On one occasion the Blessed One was dwelling among the Kurus, where there was a market town of the Kurus named Kammāsadhamma, in the fire room of the brahmin of the Bhāradvāja clan, on a grass mat. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Kammāsadhamma for almsfood. Having walked for almsfood in Kammāsadhamma, after the meal, having returned from his alms round, he approached a certain jungle thicket for the day residence. Having plunged into that jungle thicket, he sat down for the day residence at the foot of a certain tree. Then Māgaṇḍiya the wandering ascetic, walking up and down for leg exercise, wandering about, approached the fire room of the brahmin of the Bhāradvāja clan. Māgaṇḍiya the wandering ascetic saw a grass mat laid out in the fire room of the brahmin of the Bhāradvāja clan. Having seen it, he said this to the brahmin of the Bhāradvāja clan - "For whom is this grass mat laid out in the venerable Bhāradvāja's fire room? It seems suitable as a sleeping place for an ascetic." "There is, friend Māgaṇḍiya, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan. And concerning that Master Gotama, such a good reputation has arisen - '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.' This sleeping place has been laid out for that Master Gotama." "Indeed, friend Bhāradvāja, we have seen an ill sight; indeed, friend Bhāradvāja, we have seen an ill sight! That we have seen the sleeping place of that Master Gotama, the destroyer of growth." "Guard this speech, Māgaṇḍiya; guard this speech, Māgaṇḍiya. For many wise warriors, wise brahmins, wise householders, and wise ascetics have faith in that Master Gotama, disciplined in the noble true method, in the wholesome Teaching." "Even if we, friend Bhāradvāja, were to see that Master Gotama face to face, we would say to him face to face - 'The ascetic Gotama is a destroyer of growth.' What is the reason for this? For thus it is found in our scripture." "If it is not troublesome for the venerable Māgaṇḍiya, I shall report this to the ascetic Gotama." "Let the venerable Bhāradvāja be at ease; you may tell him just as it was said."

208. The Blessed One heard this friendly conversation of the brahmin of the Bhāradvāja clan with Māgaṇḍiya the wandering ascetic with the divine ear element, purified and surpassing the human. Then the Blessed One, in the evening, having emerged from seclusion, went to the fire room of the brahmin of the Bhāradvāja clan; having approached, the Blessed One sat down on the prepared grass mat. Then the brahmin of the Bhāradvāja clan approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. To the brahmin of the Bhāradvāja clan seated to one side, the Blessed One said this - "But did you, Bhāradvāja, have any friendly conversation with Māgaṇḍiya the wandering ascetic referring to this very grass mat?" When this was said, the brahmin of the Bhāradvāja clan, agitated, with hair standing on end, said this to the Blessed One - "This is exactly what we wished to report to Master Gotama. And yet Master Gotama has declared what was not declared." And this discussion of the Blessed One with the brahmin of the Bhāradvāja clan was not finished. Then Māgaṇḍiya the wandering ascetic, walking up and down for leg exercise, wandering about, approached the fire room of the brahmin of the Bhāradvāja clan, approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. To Māgaṇḍiya the wandering ascetic seated to one side, the Blessed One said this -

209. "The eye, Māgaṇḍiya, delights in material forms, is devoted to material forms, rejoices in material forms. That has been tamed, guarded, protected, and restrained by the Tathāgata, and he teaches the Teaching for its restraint. Was it with reference to this, Māgaṇḍiya, that you said: 'The ascetic Gotama is a destroyer of growth'?" "It was indeed with reference to this, Master Gotama, that I said: 'The ascetic Gotama is a destroyer of growth.' What is the reason for this? For thus it is found in our scripture." "The ear, Māgaṇḍiya, delights in sounds, etc. The nose, Māgaṇḍiya, delights in odours, The tongue, Māgaṇḍiya, delights in flavours, is devoted to flavours, rejoices in flavours. That has been tamed, guarded, protected, and restrained by the Tathāgata, and he teaches the Teaching for its restraint. Was it with reference to this, Māgaṇḍiya, that you said: 'The ascetic Gotama is a destroyer of growth'?" "It was indeed with reference to this, Master Gotama, that I said: 'The ascetic Gotama is a destroyer of growth.' What is the reason for this? For thus it is found in our scripture." "The body, Māgaṇḍiya, delights in tangible objects, is devoted to tangible objects, etc. The mind, Māgaṇḍiya, delights in mental objects, is devoted to mental objects, rejoices in mental objects. That has been tamed, guarded, protected, and restrained by the Tathāgata, and he teaches the Teaching for its restraint. Was it with reference to this, Māgaṇḍiya, that you said: 'The ascetic Gotama is a destroyer of growth'?" "It was indeed with reference to this, Master Gotama, that I said: 'The ascetic Gotama is a destroyer of growth.' What is the reason for this? For thus it is found in our scripture."

210. "What do you think, Māgaṇḍiya - 'Here a certain one might have previously amused himself with forms cognizable by the eye that are desirable, pleasant, agreeable, enticing, connected with sensuality, alluring; he, at a later time, having understood as they really are the origin, passing away, gratification, danger, and escape regarding forms, having abandoned craving for forms, having dispelled the fever for forms, with disappearance of thirst, might dwell with a mind internally calmed. But what, Māgaṇḍiya, would you say to this one?" "Nothing, Master Gotama." "What do you think, Māgaṇḍiya - 'Here a certain one with sounds cognizable by the ear... etc. with odours cognizable by the nose... with flavours cognizable by the tongue... might have previously amused himself with tangible objects cognizable by the body that are desirable, pleasant, agreeable, enticing, connected with sensuality, alluring; he, at a later time, having understood as they really are the origin, passing away, gratification, danger, and escape regarding tangible objects, having abandoned craving for tangible objects, having dispelled the fever for tangible objects, with disappearance of thirst, might dwell with a mind internally calmed. But what, Māgaṇḍiya, would you say to this one?" "Nothing, Master Gotama."

211. "Now I, Māgaṇḍiya, formerly when I was a householder, endowed and furnished with the five types of sensual pleasure, indulged myself with forms cognizable by the eye that are desirable, pleasant, agreeable, enticing, connected with sensuality, alluring; with sounds cognizable by the ear... etc. with odours cognizable by the nose... with flavours cognizable by the tongue... with tangible objects cognizable by the body that are desirable, pleasant, agreeable, enticing, connected with sensuality, alluring. I, Māgaṇḍiya, had three mansions - one for the rainy season, one for the winter, one for the summer. I, Māgaṇḍiya, being entertained in the rainy season mansion for the four months of the rainy season with musical instruments played only by women, did not descend to the lower part of the mansion. At a later time, having understood as they really are the origin, passing away, gratification, danger, and escape regarding sensual pleasures, having abandoned sensual craving, having dispelled the fever of sensual passion, with disappearance of thirst, I dwell with a mind internally calmed. I see other beings not free from lust for sensual pleasures, being consumed by sensual craving, being burnt by the fever of sensual passion, indulging in sensual pleasures. I do not envy them, I do not delight in that. What is the reason for this? Because, Māgaṇḍiya, there is this delight, apart from sensual pleasures, apart from unwholesome mental states - which even surpasses divine happiness - delighting in that delight, I do not envy what is inferior, I do not delight in that.

212. "Just as, Māgaṇḍiya, a householder or a householder's son, wealthy, of great riches, of great possessions, endowed and furnished with the five types of sensual pleasure, might indulge himself with forms cognizable by the eye... etc. with tangible objects that are desirable, pleasant, agreeable, enticing, connected with sensuality, alluring. He, having practised good conduct by body, having practised good conduct by speech, having practised good conduct by mind, upon the body's collapse at death, might be reborn in a fortunate realm, in a heavenly world, in the company of the gods of the Thirty-three. There, in the Nandana grove, surrounded by a host of nymphs, endowed and furnished with the five divine types of sensual pleasure, he might indulge himself. He might see a householder or a householder's son, endowed and furnished with the five types of sensual pleasure, indulging himself.

"What do you think, Māgaṇḍiya, would that young god in the Nandana grove, surrounded by a host of nymphs, endowed and furnished with the five divine types of sensual pleasure, indulging himself, envy that householder or householder's son, or be enticed by human sensual pleasures or by the five human types of sensual pleasure?" "No indeed, Master Gotama." What is the reason for this? "Divine sensual pleasures, Master Gotama, are more superior and more sublime than human sensual pleasures." "Just so indeed, Māgaṇḍiya, formerly when I was a householder, endowed and furnished with the five types of sensual pleasure, I indulged myself with forms cognizable by the eye that are desirable, pleasant, agreeable, enticing, connected with sensuality, alluring; with sounds cognizable by the ear... etc. with odours cognizable by the nose... with flavours cognizable by the tongue... with tangible objects cognizable by the body that are desirable, pleasant, agreeable, enticing, connected with sensuality, alluring. At a later time, having understood as they really are the origin, passing away, gratification, danger, and escape regarding sensual pleasures, having abandoned sensual craving, having dispelled the fever of sensual passion, with disappearance of thirst, I dwell with a mind internally calmed. I see other beings not free from lust for sensual pleasures, being consumed by sensual craving, being burnt by the fever of sensual passion, indulging in sensual pleasures; I do not envy them, I do not delight in that. What is the reason for this? Because, Māgaṇḍiya, there is this delight, apart from sensual pleasures, apart from unwholesome mental states - which even surpasses divine happiness - delighting in that delight, I do not envy what is inferior, I do not delight in that.

213. "Just as, Māgaṇḍiya, a leper, a man with sores on his body, with a festering body, being eaten by worms, scratching the openings of his wounds with his nails, might warm his body over a charcoal pit. His friends and colleagues, relatives and blood-relations might set up a physician, a surgeon for him. That physician, that surgeon might make medicine for him. He, having come to that medicine, might be freed from leprosy, would be healthy, happy, independent, self-controlled, able to go wherever he wishes. He might see another leper, a man with sores on his body, with a festering body, being eaten by worms, scratching the openings of his wounds with his nails, warming his body over a charcoal pit.

"What do you think, Māgaṇḍiya, would that man envy that leper for the charcoal pit or for the use of medicine?" "No indeed, Master Gotama. What is the reason for this? For indeed, Master Gotama, when there is disease, there is something to be done with medicine; when there is no disease, there is nothing to be done with medicine." "Just so indeed, Māgaṇḍiya, formerly when I was a householder, endowed and furnished with the five types of sensual pleasure, I indulged myself with forms cognizable by the eye that are desirable, pleasant, agreeable, enticing, connected with sensuality, alluring; with sounds cognizable by the ear... etc. with odours cognizable by the nose... with flavours cognizable by the tongue... with tangible objects cognizable by the body that are desirable, pleasant, agreeable, enticing, connected with sensuality, alluring. At a later time, having understood as they really are the origin, passing away, gratification, danger, and escape regarding sensual pleasures, having abandoned sensual craving, having dispelled the fever of sensual passion, with disappearance of thirst, I dwell with a mind internally calmed. I see other beings not free from lust for sensual pleasures, being consumed by sensual craving, being burnt by the fever of sensual passion, indulging in sensual pleasures. I do not envy them, I do not delight in that. What is the reason for this? Because, Māgaṇḍiya, there is this delight, apart from sensual pleasures, apart from unwholesome mental states - which even surpasses divine happiness - delighting in that delight, I do not envy what is inferior, I do not delight in that.

214. "Just as, Māgaṇḍiya, a leper, a man with sores on his body, with a festering body, being eaten by worms, scratching the openings of his wounds with his nails, might warm his body over a charcoal pit. His friends and colleagues, relatives and blood-relations might set up a physician, a surgeon for him. That physician, that surgeon might make medicine for him. He, having come to that medicine, might be freed from leprosy, would be healthy, happy, independent, self-controlled, able to go wherever he wishes. Two strong men, having seized him by both arms, might drag him towards the charcoal pit.

"What do you think, Māgaṇḍiya, would that man twist his body this way and that?" "Yes, Master Gotama." "What is the reason for this?" "Because, Master Gotama, that fire is of unpleasant contact, of great heat, and of great burning." "What do you think, Māgaṇḍiya, is it only now that fire is of unpleasant contact, of great heat, and of great burning, or was that fire formerly also of unpleasant contact, of great heat, and of great burning?" "Both now, Master Gotama, that fire is of unpleasant contact, of great heat, and of great burning, and formerly too that fire was of unpleasant contact, of great heat, and of great burning. But, Master Gotama, that leper, a man with sores on his body, with a festering body, being eaten by worms, scratching the openings of his wounds with his nails, with impaired faculties, obtained a distorted perception of happiness regarding the fire which is of unpleasant contact." "Just so, Māgaṇḍiya, in the past too sensual pleasures were of unpleasant contact, of great heat, and of great burning; in the future too sensual pleasures will be of unpleasant contact, of great heat, and of great burning; at present too sensual pleasures are of unpleasant contact, of great heat, and of great burning. And these beings, Māgaṇḍiya, not free from lust for sensual pleasures, being consumed by sensual craving, being burnt by the fever of sensual passion, with impaired faculties, have obtained a distorted perception of happiness regarding sensual pleasures which are of unpleasant contact.

215. "Just as, Māgaṇḍiya, a leper, a man with sores on his body, with a festering body, being eaten by worms, scratching the openings of his wounds with his nails, warms his body over a charcoal pit. In whatever way, Māgaṇḍiya, that leper, a man with sores on his body, with a festering body, being eaten by worms, scratching the openings of his wounds with his nails, warms his body over a charcoal pit, in that way those openings of his wounds become even more impure, even more foul-smelling, and even more putrid, and there is a certain measure of comfort, a measure of gratification - that is to say, because of the scratching of the openings of the wounds; just so, Māgaṇḍiya, beings not free from lust for sensual pleasures, being consumed by sensual craving, being burnt by the fever of sensual passion, indulge in sensual pleasures. In whatever way, Māgaṇḍiya, beings not free from lust for sensual pleasures, being consumed by sensual craving, being burnt by the fever of sensual passion, indulge in sensual pleasures, in that way the sensual craving of those beings increases, and they are burnt by the fever of sensual passion, and there is a certain measure of comfort, a measure of gratification - that is to say, dependent on the five types of sensual pleasure.

"What do you think, Māgaṇḍiya, have you ever seen or heard of a king or a king's minister, endowed and furnished with the five types of sensual pleasure, indulging himself, without abandoning sensual craving, without dispelling the fever of sensual passion, with disappearance of thirst, dwelling with a mind internally calmed, has dwelt, dwells, or will dwell?" "No indeed, Master Gotama." "Good, Māgaṇḍiya! I too, Māgaṇḍiya, have neither seen nor heard of a king or a king's minister, endowed and furnished with the five types of sensual pleasure, indulging himself, without abandoning sensual craving, without dispelling the fever of sensual passion, with disappearance of thirst, dwelling with a mind internally calmed, has dwelt, dwells, or will dwell. But, Māgaṇḍiya, whatever ascetics or brahmins, with disappearance of thirst, with minds internally calmed, have dwelt, dwell, or will dwell, all of them, having understood as they really are the origin, passing away, gratification, danger, and escape regarding sensual pleasures, having abandoned sensual craving, having dispelled the fever of sensual passion, with disappearance of thirst, with minds internally calmed, have dwelt, dwell, or will dwell." Then the Blessed One at that time uttered this inspired utterance -

216. When this was said, Māgaṇḍiya the wandering ascetic said this to the Blessed One - "It is wonderful, Master Gotama, it is marvellous, Master Gotama! How well spoken is this by Master Gotama - 'Health is the highest gain, Nibbāna is the highest bliss.' I too, Master Gotama, have heard this from wandering ascetics of former times, teachers and teachers' teachers, when they speak - 'Health is the highest gain, Nibbāna is the highest bliss'; this, Master Gotama, agrees." "But that which you, Māgaṇḍiya, have heard from wandering ascetics of former times, teachers and teachers' teachers, when they speak - 'Health is the highest gain, Nibbāna is the highest bliss', what is that health, what is that Nibbāna?" When this was said, Māgaṇḍiya the wandering ascetic stroked his own limbs with his hand - "This, Master Gotama, is that health, this is that Nibbāna. For I, Master Gotama, am now healthy, happy, nothing afflicts me."

217. "Just as, Māgaṇḍiya, a man blind from birth; he would not see black and white forms, would not see blue forms, would not see yellow forms, would not see red forms, would not see crimson forms, would not see what is even and uneven, would not see the stars, would not see the moon and sun. He might hear one with eyes speaking - 'Excellent indeed, friend, is a white cloth, lovely, without stain, pure!' He would go about searching for something white. A certain man might deceive him with an oil-smeared coarse hempen cloth - 'This, hey man, is a white cloth for you, lovely, without stain, pure.' He would accept it, having accepted it he would put it on, having put it on, delighted, he would utter words of delight - 'Excellent indeed, friend, is a white cloth, lovely, without stain, pure!'

"What do you think, Māgaṇḍiya, would that man blind from birth, knowing and seeing, accept that oil-smeared coarse hempen cloth, having accepted it put it on, having put it on, delighted, utter words of delight - 'Excellent indeed, friend, is a white cloth, lovely, without stain, pure!' - or out of faith in one with eyes?" "Indeed, Master Gotama, not knowing, not seeing, that man blind from birth would accept that oil-smeared coarse hempen cloth, having accepted it put it on, having put it on, delighted, utter words of delight - 'Excellent indeed, friend, is a white cloth, lovely, without stain, pure!' - out of faith in one with eyes." "Just so, Māgaṇḍiya, heterodox wandering ascetics are blind, without eyes, not knowing health, not seeing Nibbāna, and yet they speak this verse - 'Health is the highest gain, Nibbāna is the highest bliss.' This verse, Māgaṇḍiya, was spoken by the Worthy Ones, the perfectly Self-awakened Ones of the past -

218. "That is now gradually a worldling's verse. But this body, Māgaṇḍiya, has become a disease, has become a boil, has become a dart, has become misery, has become an affliction, and you, regarding this body that has become a disease, has become a boil, has become a dart, has become misery, has become an affliction - say 'This, Master Gotama, is that health, this is that Nibbāna.' For you, Māgaṇḍiya, do not have the noble eye by which you might know health, might see Nibbāna." "Thus confident am I in Master Gotama! Master Gotama is able to teach me the Teaching in such a way that I might know health, might see Nibbāna."

219. "Just as, Māgaṇḍiya, a man blind from birth; he would not see black and white forms, would not see blue forms, would not see yellow forms, would not see red forms, would not see crimson forms, would not see what is even and uneven, would not see the stars, would not see the moon and sun. His friends and colleagues, relatives and blood-relations might set up a physician, a surgeon for him. That physician, that surgeon might make medicine for him. He, having come to that medicine, would not produce eyes, would not purify eyes. What do you think, Māgaṇḍiya, would not that physician only become a partaker of weariness and vexation?" "Yes, Master Gotama." "Just so, Māgaṇḍiya, if I were to teach you the Teaching - 'This is that health, this is that Nibbāna', you would not know health, would not see Nibbāna. That would be weariness for me, that would be harming for me." "Thus confident am I in Master Gotama. Master Gotama is able to teach me the Teaching in such a way that I might know health, might see Nibbāna."

220. "Just as, Māgaṇḍiya, a man blind from birth; he would not see black and white forms, would not see blue forms, would not see yellow forms, would not see red forms, would not see crimson forms, would not see what is even and uneven, would not see the stars, would not see the moon and sun. He might hear one with eyes speaking - 'Excellent indeed, friend, is a white cloth, lovely, without stain, pure!' He would go about searching for something white. A certain man might deceive him with an oil-smeared coarse hempen cloth - 'This, hey man, is a white cloth for you, lovely, without stain, pure.' He would accept it, having accepted it he would put it on. His friends and colleagues, relatives and blood-relations might set up a physician, a surgeon for him. That physician, that surgeon might make medicine for him - an emetic, a purgative, eye ointment, counter-ointment, nasal treatment. He, having come to that medicine, would produce eyes, would purify eyes. Together with the arising of his eyes, whatever desire and lust he had for that oil-smeared coarse hempen cloth would be abandoned. And he would regard that man as an enemy, would regard him as an adversary, and moreover would think he should be deprived of life - 'For a long time indeed, friend, I was cheated, deceived, deluded by this man with an oil-smeared coarse hempen cloth - "This, hey man, is a white cloth for you, lovely, without stain, pure."' Just so, Māgaṇḍiya, if I were to teach you the Teaching - 'This is that health, this is that Nibbāna.' You would know health, would see Nibbāna. Together with the arising of your eyes, whatever desire and lust you had for the five aggregates of clinging would be abandoned; and moreover it would occur to you thus - 'For a long time indeed, friend, I was cheated, deceived, deluded by this mind. For I, clinging, clung just to matter; clinging, clung just to feeling; clinging, clung just to perception; clinging, clung just to activities; clinging, clung just to consciousness. For me, with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be; thus is the origin of this whole mass of suffering.'" "Thus confident am I in Master Gotama! Master Gotama is able to teach me the Teaching in such a way that I might rise from this seat no longer blind."

221. "If so, Māgaṇḍiya, you should associate with good persons. Since you, Māgaṇḍiya, will associate with good persons, therefore you, Māgaṇḍiya, will hear the Good Teaching; since you, Māgaṇḍiya, will hear the Good Teaching, therefore you, Māgaṇḍiya, will proceed in accordance with the Teaching; since you, Māgaṇḍiya, will proceed in accordance with the Teaching, therefore you, Māgaṇḍiya, will know for yourself, will see for yourself – these are diseases, boils, darts; here diseases, boils, darts cease without remainder. For me, from the cessation of clinging comes the cessation of existence; from the cessation of existence comes the cessation of birth; from the cessation of birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease; thus is the cessation of this whole mass of suffering."

222. When this was said, Māgaṇḍiya the wandering ascetic said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - so that those with eyes might see forms; just so, the Teaching has been made clear by Master Gotama in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May I receive the going forth in the presence of Master Gotama, may I receive the full ordination." "Whoever, Māgaṇḍiya, was formerly of another sect and wishes for the going forth in this Teaching and discipline, wishes for full ordination, he undergoes probation for four months. After the elapse of four months, monks having won the favour give the going forth and give full ordination for monkhood. But here the difference among individuals is known to me." "If, venerable sir, those formerly of other sects wishing for the going forth in this Teaching and discipline, wishing for full ordination, undergo probation for four months, and after the elapse of four months monks having won the favour give the going forth and give full ordination for monkhood, I will undergo probation for four years. After the elapse of four years, let monks having won the favour give the going forth and give full ordination for monkhood." Māgaṇḍiya the wandering ascetic received the going forth in the presence of the Blessed One, he received full ordination. Not long after being fully ordained, the Venerable Māgaṇḍiya, 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 - the final goal of the holy life, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." And the Venerable Māgaṇḍiya became one of the Worthy Ones.

The Discourse on Māgaṇḍiya is concluded as fifth.

6.

The Discourse to Sandaka

223. Thus have I heard - On one occasion the Blessed One was dwelling at Kosambī in Ghosita's park. Now at that time the wandering ascetic Sandaka was dwelling at the Pilakkha Cave together with a great assembly of wandering ascetics, about five hundred wandering ascetics. Then the Venerable Ānanda, in the afternoon, having emerged from seclusion, addressed the monks - "Come, friends, let us go to where the Devakatasobbha is, to see the cave." "Yes, friend," those monks assented to the Venerable Ānanda. Then the Venerable Ānanda together with several monks approached the Devakatasobbha. Now at that time the wandering ascetic Sandaka was seated together with a great assembly of wandering ascetics, noisy, with loud noise and great noise, engaging in various kinds of pointless talk, as follows - 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. The wandering ascetic Sandaka saw the Venerable Ānanda 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 ascetic Ānanda, is coming. As far as the disciples of the ascetic Gotama dwell at Kosambī, this ascetic Ānanda 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." Then those wandering ascetics became silent.

224. Then the Venerable Ānanda approached the wandering ascetic Sandaka. Then the wandering ascetic Sandaka said this to the Venerable Ānanda - "Come, venerable Ānanda, welcome to the venerable Ānanda. It has been a long time, venerable Ānanda, since you made this occasion, that is to say, for coming here. Let the venerable Ānanda sit down, this seat is laid down." The Venerable Ānanda sat down on the prepared seat. The wandering ascetic Sandaka too, having taken a certain low seat, sat down to one side. To the wandering ascetic Sandaka seated to one side, the Venerable Ānanda said this - "Sandaka, what discussion were you having as you sat together here? And what was the conversation that was interrupted?" "Let that discussion stand, dear Ānanda, the discussion for which we were sitting together just now. That discussion will not be difficult for the venerable Ānanda to hear later. It would be good indeed if a talk on the Teaching in his own teacher's doctrine would occur to the venerable Ānanda himself." "If so, Sandaka, listen, pay close attention, I will speak." "Yes, sir," the wandering ascetic Sandaka assented to the Venerable Ānanda. The Venerable Ānanda said this - "Sandaka, these four non-holy life abodes have been declared by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, and four holy lives without comfort have been declared, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching." "But what, dear Ānanda, are those four non-holy life abodes declared by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching?"

225. "Here, Sandaka, a certain teacher holds such a doctrine and view: '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 person is made of the four primary elements; when he dies, earth goes to and merges with the body of earth, water goes to and merges with the body of water, fire goes to and merges with the body of fire, air goes to and merges with the body of air, and the faculties pass into space. Four men with the bier as fifth carry away the dead, the funeral orations last as far as the cremation ground. The bones become dove-coloured. The offerings end in ashes; giving is a doctrine of fools. It is hollow, false, idle talk of those who speak the doctrine of existence. Both the fool and the wise are destroyed and perish with the breaking up of the body; they do not exist after death.'

"Therein, Sandaka, an intelligent person considers thus: 'This venerable teacher holds such a doctrine and view: 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 person is made of the four primary elements; when he dies, earth goes to and merges with the body of earth, water goes to and merges with the body of water, fire goes to and merges with the body of fire, air goes to and merges with the body of air, and the faculties pass into space. Four men with the bier as fifth carry away the dead, the funeral orations last as far as the cremation ground. The bones become dove-coloured. The offerings end in ashes; giving is a doctrine of fools. It is hollow, false, idle talk of those who speak the doctrine of existence. Both the fool and the wise are destroyed and perish with the breaking up of the body; they do not exist after death.' If this venerable teacher's words are true, by not doing it is done for me here, by not living it the holy life is lived for me here. Both of us here are exactly equal, having attained asceticism, yet I do not say 'both of us with the breaking up of the body will be destroyed, will perish, will not exist after death.' Excessive indeed is this venerable teacher's nakedness, shaven-headedness, striving in the squatting posture, pulling out of hair and beard, while I, dwelling in the confinement of wife and children, enjoying Kāsi sandalwood, wearing garlands, scents, and cosmetics, accepting gold and silver, will have the same destination as this venerable teacher. What do I know, what do I see, that I should live the holy life under this teacher in the future life? 'This is a non-holy life abode' - thus having understood, disenchanted with that holy life, he departs. This, Sandaka, is the first non-holy life abode declared by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching.

226. "Furthermore, Sandaka, here a certain teacher holds such a doctrine and view: 'For one who acts, for one who causes to act, for one who cuts, for one who causes to cut, for one who tortures, for one who causes to torture, for one who causes grief, for one who causes to grieve, for one who wearies, for one who causes to weary, for one who trembles, for one who causes to tremble, for one who kills living beings, for one who takes what is not given, for one who breaks into houses, for one who plunders, for one who commits burglary, for one who waits in ambush, for one who goes to another's wife, for one who speaks falsely - for one who acts, no evil is done. If with a razor-edged wheel one were to make all the living beings on this earth into one heap of flesh, one pile of flesh, there is no evil on that account, there is no coming of evil. If one were to go along the south bank of the Ganges killing, slaying, cutting, causing to cut, torturing, causing to torture, there is no evil on that account, there is no coming of evil. If one were to go along the north bank of the Ganges giving, causing to give, sacrificing, causing to sacrifice, there is no merit on that account, there is no coming of merit. By giving, by self-control, by restraint, by speaking truth, there is no merit, there is no coming of merit.'

"Therein, Sandaka, an intelligent person considers thus: 'This venerable teacher holds such a doctrine and view: For one who acts, for one who causes to act, for one who cuts, for one who causes to cut, for one who tortures, for one who causes to torture, for one who causes grief, for one who causes to grieve, for one who wearies, for one who causes to weary, for one who trembles, for one who causes to tremble, for one who kills living beings, for one who takes what is not given, for one who breaks into houses, for one who plunders, for one who commits burglary, for one who waits in ambush, for one who goes to another's wife, for one who speaks falsely - for one who acts, no evil is done. If with a razor-edged wheel one were to make all the living beings on this earth into one heap of flesh, one pile of flesh, there is no evil on that account, there is no coming of evil. If one were to go along the south bank of the Ganges killing, slaying, cutting, causing to cut, torturing, causing to torture, there is no evil on that account, there is no coming of evil. If one were to go along the north bank of the Ganges giving, causing to give, sacrificing, causing to sacrifice, there is no merit on that account, there is no coming of merit. By giving, by self-control, by restraint, by speaking truth, there is no merit, there is no coming of merit.' If this venerable teacher's words are true, by not doing it is done for me here, by not living it the holy life is lived for me here. Both of us here are exactly equal, having attained asceticism, yet I do not say 'for both of us who act, no evil is done.' Excessive indeed is this venerable teacher's nakedness, shaven-headedness, striving in the squatting posture, pulling out of hair and beard, while I, dwelling in the confinement of wife and children, enjoying Kāsi sandalwood, wearing garlands, scents, and cosmetics, accepting gold and silver, will have the same destination as this venerable teacher. What do I know, what do I see, that I should live the holy life under this teacher in the future life? 'This is a non-holy life abode' - thus having understood, disenchanted with that holy life, he departs. This, Sandaka, is the second non-holy life abode declared by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching.

227. "Furthermore, Sandaka, here a certain teacher holds such a doctrine and view: 'There is no cause, there is no condition for the defilement of beings; without cause, without condition, beings become defiled; there is no cause, there is no condition for the purification of beings; without cause, without condition, beings become purified; there is no power, there is no energy, there is no manly strength, there is no manly effort; all beings, all living things, all creatures, all souls are without control, without power, without energy, transformed by destiny, circumstance, and nature, and they experience pleasure and pain in the six classes of rebirth.'

"Therein, Sandaka, an intelligent person considers thus: 'This venerable teacher holds such a doctrine and view: there is no cause, there is no condition for the defilement of beings; without cause, without condition, beings become defiled. There is no cause, there is no condition for the purification of beings; without cause, without condition, beings become purified. There is no power, there is no energy, there is no manly strength, there is no manly effort; all beings, all living things, all creatures, all souls are without control, without power, without energy, transformed by destiny, circumstance, and nature, and they experience pleasure and pain in the six classes of rebirth.' If this venerable teacher's words are true, by not doing it is done for me here, by not living it the holy life is lived for me here. Both of us here are exactly equal, having attained asceticism, yet I do not say 'both of us without cause, without condition, will become purified.' Excessive indeed is this venerable teacher's nakedness, shaven-headedness, striving in the squatting posture, pulling out of hair and beard, while I, dwelling in the confinement of wife and children, enjoying Kāsi sandalwood, wearing garlands, scents, and cosmetics, accepting gold and silver, will have the same destination as this venerable teacher. What do I know, what do I see, that I should live the holy life under this teacher in the future life? 'This is a non-holy life abode' - thus having understood, disenchanted with that holy life, he departs. This, Sandaka, is the third non-holy life abode declared by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching.

228. "Furthermore, Sandaka, here a certain teacher holds such a doctrine and view: 'These seven classes are not made, not of made kind, not created, not caused to be created, barren, standing like a peak, standing firm like a pillar. They do not move, they do not change, they do not harm one another, they are not able to cause one another happiness or suffering or happiness-and-suffering. Which seven? The earth class, the water class, the fire class, the air class, happiness, suffering, and the soul as the seventh - these seven classes are not made, not of made kind, not created, not caused to be created, barren, standing like a peak, standing firm like a pillar. They do not move, they do not change, they do not harm one another. They are not able to cause one another happiness or suffering or happiness-and-suffering. Therein there is no slayer or one who causes to slay, no hearer or one who causes to hear, no cogniser or one who causes to cognise. Even if one cuts off the head with a sharp knife, no one deprives anyone of life. The knife just passes through the opening between the seven classes. There are these fourteen hundred thousand chief modes of generation, and sixty hundreds, and six hundreds, and five hundreds of actions, and five actions, and three actions, and action, and half-action, and sixty-two practices, and sixty-two intermediate cosmic cycles, and six classes of rebirth, and eight stages of man, and forty-nine hundred ājīvaka ways of life, and forty-nine hundred wanderer ways of life, and forty-nine hundred serpent abodes, and twenty hundred faculties, and thirty hundred hells, and thirty-six dust elements, and seven conscious wombs, and seven unconscious wombs, and seven knotted wombs, and seven gods, and seven humans, and seven goblins, and seven lakes, and seven knots, and seven precipices, and seven hundred precipices, and seven dreams, and seven hundred dreams, and eighty-four hundred thousand great cosmic cycles, through which both the fool and the wise, having transmigrated and wandered, will make an end of suffering. Therein there is no such thing as: "By this morality or by this ascetic practice or by this austerity or by this holy life I shall ripen unripened action, or having repeatedly touched ripened action I shall put an end to it." Thus it is not. Pleasure and pain are measured out as if by a measure, in the round of rebirths with a fixed limit; there is no decrease or increase, there is no superiority or inferiority. Just as when a ball of string is thrown, it runs along unwinding, even so both the fool and the wise, having transmigrated and wandered, will make an end of suffering.'

"Therein, Sandaka, an intelligent person considers thus: 'This venerable teacher holds such a doctrine and view: These seven classes are not made, not of made kind, not created, not caused to be created, barren, standing like a peak, standing firm like a pillar. They do not move, they do not change, they do not harm one another. They are not able to cause one another happiness or suffering or happiness-and-suffering. Which seven? The earth class, the water class, the fire class, the air class, happiness, suffering, and the soul as the seventh - these seven classes are not made, not of made kind, not created, not caused to be created, barren, standing like a peak, standing firm like a pillar. They do not move, they do not change, they do not harm one another. They are not able to cause one another happiness or suffering or happiness-and-suffering. Therein there is no slayer or one who causes to slay, no hearer or one who causes to hear, no cogniser or one who causes to cognise. Even if one cuts off the head with a sharp knife, no one deprives anyone of life. The knife just passes through the opening between the seven classes. There are these fourteen hundred thousand chief modes of generation, and sixty hundreds, and six hundreds, and five hundreds of actions, and five actions, and three actions, and action, and half-action, and sixty-two practices, and sixty-two intermediate cosmic cycles, and six classes of rebirth, and eight stages of man, and forty-nine hundred ājīvaka ways of life, and forty-nine hundred wanderer ways of life, and forty-nine hundred serpent abodes, and twenty hundred faculties, and thirty hundred hells, and thirty-six dust elements, and seven conscious wombs, and seven unconscious wombs, and seven knotted wombs, and seven gods, and seven humans, and seven goblins, and seven lakes, and seven knots, and seven precipices, and seven hundred precipices, and seven dreams, and seven hundred dreams, and eighty-four hundred thousand great cosmic cycles, through which both the fool and the wise, having transmigrated and wandered, will make an end of suffering. Therein there is no such thing as: "By this morality or by this ascetic practice or by this austerity or by this holy life I shall ripen unripened action, or having repeatedly touched ripened action I shall put an end to it" - thus it is not. Pleasure and pain are measured out as if by a measure, in the round of rebirths with a fixed limit; there is no decrease or increase, there is no superiority or inferiority. Just as when a ball of string is thrown, it runs along unwinding, even so both the fool and the wise, having transmigrated and wandered, will make an end of suffering.' If this venerable teacher's words are true, by not doing it is done for me here, by not living it the holy life is lived for me here. Both of us here are exactly equal, having attained asceticism, yet I do not say: 'Both of us, having transmigrated and wandered, will make an end of suffering.' Excessive indeed is this venerable teacher's nakedness, shaven-headedness, striving in the squatting posture, pulling out of hair and beard, while I, dwelling in the confinement of wife and children, enjoying Kāsi sandalwood, wearing garlands, scents, and cosmetics, accepting gold and silver, will have the same destination as this venerable teacher. What do I know, what do I see, that I should live the holy life under this teacher in the future life? 'This is a non-holy life abode' - thus having understood, disenchanted with that holy life, he departs. This, Sandaka, is the fourth non-holy life abode declared by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching.

"These, Sandaka, are the four non-holy life abodes declared by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching."

"It is wonderful, dear Ānanda, it is marvellous, dear Ānanda! How well these four non-holy life abodes, being non-holy life abodes, have been declared as 'non-holy life abodes' by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching. But what, dear Ānanda, are those four holy lives without comfort declared by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching?"

229. "Here, Sandaka, a certain teacher is omniscient, all-seeing, and acknowledges complete knowledge and vision - 'Whether I am walking or standing, sleeping or awake, knowledge and vision is constantly and continuously present.' He enters an empty house, does not obtain almsfood, is bitten by a dog, encounters a fierce elephant, encounters a fierce horse, encounters a fierce bull, asks the name and clan of a woman or a man, asks the name and road of a village or a market town. When asked 'Why is this?' he says: 'I was to enter an empty house', therefore I entered; 'Almsfood was not to be obtained', therefore I did not obtain it; 'I was to be bitten by a dog', therefore I was bitten; 'I was to encounter a fierce elephant', therefore I encountered it; 'I was to encounter a fierce horse', therefore I encountered it; 'I was to encounter a fierce bull', therefore I encountered it; 'I was to ask the name and clan of a woman or a man', therefore I asked; 'I was to ask the name and road of a village or a market town', therefore I asked. Therein, Sandaka, an intelligent person considers thus: 'This venerable teacher is omniscient, all-seeing, and acknowledges complete knowledge and vision - etc. 'I was to ask the name and road of a village or a market town, therefore I asked.' He, having understood 'This holy life is without consolation' - thus having understood, disenchanted with that holy life, he departs. This, Sandaka, is the first holy life without consolation declared by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching.

230. "Furthermore, Sandaka, here a certain teacher relies on oral tradition, holding oral tradition as truth. He teaches the Teaching by oral tradition, by the lineage of hearsay upon hearsay, by the accomplishment of the Canon. But for a teacher who relies on oral tradition, Sandaka, who holds oral tradition as truth, some things are well heard, some things are badly heard, some things are true, and some things are otherwise. Therein, Sandaka, an intelligent person considers thus: 'This venerable teacher relies on oral tradition, holding oral tradition as truth; he teaches the Teaching by oral tradition, by the lineage of hearsay upon hearsay, by the accomplishment of the Canon. But for a teacher who relies on oral tradition, who holds oral tradition as truth, some things are well heard, some things are badly heard, some things are true, and some things are otherwise.' He, having understood 'This holy life is without consolation' - thus having understood, disenchanted with that holy life, he departs. This, Sandaka, is the second holy life without consolation declared by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching.

231. "Furthermore, Sandaka, here a certain teacher is a reasoner, an inquirer. He teaches a teaching that has been beaten out through reasoning, followed by inquiry, as a result of his own discernment. But for a reasoning teacher, Sandaka, an inquirer, some things are well reasoned, some things are badly reasoned, some things are true, and some things are otherwise. Therein, Sandaka, an intelligent person considers thus: 'This venerable teacher is a reasoner, an inquirer. He teaches a teaching that has been beaten out through reasoning, followed by inquiry, as a result of his own discernment. But for a reasoning teacher, an inquirer, some things are well reasoned, some things are badly reasoned, some things are true, and some things are otherwise.' He, having understood 'This holy life is without consolation' - thus having understood, disenchanted with that holy life, he departs. This, Sandaka, is the third holy life without consolation declared by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching.

232. "Furthermore, Sandaka, here a certain teacher is dull and stupid. Due to his dullness and stupidity, when questioned about this or that point, he resorts to verbal evasion and eel-wriggling: 'I do not say it is thus; I do not say it is that way; I do not say it is otherwise; I do not say it is no; I do not say it is not no.' Therein, Sandaka, an intelligent person considers thus: 'This venerable teacher is dull and stupid. Due to his dullness and stupidity, when questioned about this or that point, he resorts to verbal evasion and eel-wriggling: I do not say it is thus; I do not say it is that way; I do not say it is otherwise; I do not say it is no; I do not say it is not no.' He, having understood 'This holy life is without consolation' - thus having understood, disenchanted with that holy life, he departs. This, Sandaka, is the fourth holy life without consolation declared by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching.

"These, Sandaka, are the four holy lives without consolation declared by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching."

"It is wonderful, dear Ānanda, it is marvellous, dear Ānanda! How well these four holy lives without consolation have been declared as 'holy lives without consolation' by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching. But what doctrine does that Teacher hold, dear Ānanda, what does he proclaim, where an intelligent person would live the holy life, and living it would attain the true method, the wholesome teaching?"

233. "Here, Sandaka, a Tathāgata arises 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. Etc. He, having abandoned these five mental hindrances, impurities of the mind that weaken wisdom, 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. In whatever teacher, Sandaka, a disciple attains such a lofty distinction, there an intelligent person would certainly live the holy life, and living it would attain the true method, the wholesome teaching.

"Furthermore, Sandaka, with the subsiding of applied and sustained thought, a monk... etc. he enters and dwells in the second meditative absorption. In whatever teacher, Sandaka, a disciple attains such a lofty distinction, there an intelligent person would certainly live the holy life, and living it would attain the true method, the wholesome teaching.

"Furthermore, Sandaka, with the fading away of rapture, a monk dwells in equanimity... etc. he enters and dwells in the third meditative absorption. In whatever teacher, Sandaka, a disciple attains such a lofty distinction, there an intelligent person would certainly live the holy life, and living it would attain the true method, the wholesome teaching.

"Furthermore, Sandaka, with the abandoning of pleasure, a monk... etc. he enters and dwells in the fourth meditative absorption. In whatever teacher, Sandaka, a disciple attains such a lofty distinction, there an intelligent person would certainly live the holy life, and living it would attain the true method, the wholesome teaching.

"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of recollecting past lives. He recollects manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he recollects manifold past lives. In whatever teacher, Sandaka, a disciple attains such a lofty distinction, there an intelligent person would certainly live the holy life, and living it would attain the true method, the wholesome teaching.

"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of the passing away and rebirth of beings. 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, etc. he understands beings according to their actions. In whatever teacher, Sandaka, a disciple attains such a lofty distinction, there an intelligent person would certainly live the holy life, and living it would attain the true method, the wholesome teaching.

"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards the knowledge of the elimination of mental corruptions. He understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the practice leading to the cessation of suffering.' He understands as it really is: 'These are the mental corruptions'; he understands as it really is: 'This is the origin of mental corruptions'; he understands as it really is: 'This is the cessation of mental corruptions'; he understands as it really is: 'This is the practice leading to the cessation of mental corruptions.' For one knowing thus, seeing thus, the mind becomes liberated from the mental corruption of sensuality, the mind becomes liberated from the mental corruption of existence, the mind becomes liberated from the mental corruption of ignorance. When liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' In whatever teacher, Sandaka, a disciple attains such a lofty distinction, there an intelligent person would certainly live the holy life, and living it would attain the true method, the wholesome teaching."

234. "But, dear Ānanda, would that 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, would he consume sensual pleasures?" "Sandaka, 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 five states. 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. Sandaka, 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 five states."

235. "But, dear Ānanda, that 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 - whether he is walking or standing, sleeping or awake, is knowledge and vision constantly and continuously present for him - 'My mental corruptions are eliminated'?" "If so, Sandaka, I will make a simile for you; by means of a simile some wise men here understand the meaning of what is said. Just as, Sandaka, a man whose hands and feet are cut off; whether he is walking or standing, sleeping or awake, constantly and continuously - but reviewing, he knows - 'My hands and feet are cut off.' "Just so, Sandaka, that 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 - whether he is walking or standing, sleeping or awake, constantly and continuously - but reviewing, he knows - 'My mental corruptions are eliminated.'

236. "But how many, dear Ānanda, have gone forth in this Teaching and discipline?" "Not just one hundred, Sandaka, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are those who have gone forth in this Teaching and discipline." "It is wonderful, dear Ānanda, it is marvellous, dear Ānanda! That there will be no exalting of one's own teaching, no scoffing at others' teachings, and the teaching of the Teaching in its proper sphere, and so many who have gone forth will become known. But these ājīvakas, sons of a mother of the dead, exalt themselves and scoff at others, and declare only three who have gone forth, as follows - Nanda Vaccha, Kisa Saṅkicca, and Makkhali Gosāla." Then the wandering ascetic Sandaka addressed his own assembly - "Let the venerable ones go forth; there is abiding by the holy life under the ascetic Gotama. It is not easy now for us to give up material gain, honour, and fame." Thus indeed the wandering ascetic Sandaka urged his own assembly towards the holy life under the Blessed One.

The Discourse on Sandaka is concluded as sixth.

7.

The Greater Discourse to Sakuludāyi

237. 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 several well-known wandering ascetics were dwelling at the Peacocks' Feeding Ground in the wanderers' park, as follows - Annabhāra, Varadhara, and the wandering ascetic Sakuludāyī, and other well-known wandering ascetics. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Rājagaha for almsfood. Then this occurred to the Blessed One: "It is still very early to walk for almsfood in Rājagaha. What if I were to approach the Peacocks' Feeding Ground, the wanderers' park, where the wandering ascetic Sakuludāyī is?" Then the Blessed One approached the Peacocks' Feeding Ground, the wanderers' park. Now at that time the wandering ascetic Sakuludāyī was seated together with a great assembly of wandering ascetics, noisy, with loud noise and great noise, engaging in various kinds of pointless talk, as follows - 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. The wandering ascetic Sakuludāyī saw the Blessed One 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 ascetic Gotama is coming; 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." Then those wandering ascetics became silent. Then the Blessed One approached the wandering ascetic Sakuludāyī. Then the wandering ascetic Sakuludāyī 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 Sakuludāyī too, having taken a certain low seat, sat down to one side. To the wandering ascetic Sakuludāyī seated to one side, the Blessed One said this -

238. "Udāyī, what discussion were you having as you sat together here? And what was the conversation that was interrupted?" "Let that discussion stand, venerable sir, the discussion for which we were sitting together just now. That discussion, venerable sir, will not be difficult for the Blessed One to hear later. Some days ago, venerable sir, earlier than that, when ascetics and brahmins of various sects were sitting together assembled in the debating hall, this discussion arose - 'It is a gain indeed, friend, for the Aṅgas and Magadhans, it is well-gained indeed, friend, for the Aṅgas and Magadhans! Here these ascetics and brahmins who have followings, who have groups, who are teachers of groups, who are well-known, famous, founders of sects, highly honoured by many people, have come to Rājagaha for the rains residence. This Pūraṇa Kassapa too has a following, has a group, is a teacher of a group, is well-known, famous, a founder of a sect, highly honoured by many people; he too has come to Rājagaha for the rains residence. This Makkhali Gosāla too... etc. Ajita Kesakambala... Pakudha Kaccāyana... Sañjaya Belaṭṭhaputta... Nigaṇṭha Nāṭaputta has a following, has a group, is a teacher of a group, is well-known, famous, a founder of a sect, highly honoured by many people; he too has come to Rājagaha for the rains residence. This ascetic Gotama too has a following, has a group, is a teacher of a group, is well-known, famous, a founder of a sect, highly honoured by many people; he too has come to Rājagaha for the rains residence. Which of these venerable ascetics and brahmins who have followings, who have groups, who are teachers of groups, who are well-known, famous, founders of sects, highly honoured by many people, is honoured, respected, revered, and venerated by his disciples, and in dependence on whom do his disciples dwell, having honoured and respected him?'"

239. Therein some said thus - 'This Pūraṇa Kassapa has a following, has a group, is a teacher of a group, is well-known, famous, a founder of a sect, highly honoured by many people; he is not honoured, not respected, not revered, not venerated by his disciples, and disciples do not dwell in dependence on Pūraṇa Kassapa, having honoured and respected him. Once in the past Pūraṇa Kassapa was teaching the Teaching to an assembly of many hundreds. Therein a certain disciple of Pūraṇa Kassapa made a sound - "Let the venerable ones not ask Pūraṇa Kassapa about this matter; he does not know this; we know this, ask us about this matter; we will explain this to the venerable ones." Once in the past Pūraṇa Kassapa, having raised his arms, weeping, did not obtain - "Let the venerable ones be quiet, let the venerable ones not make a sound. They are not asking you, venerable sirs, they are asking us; we will explain to them." Many disciples of Pūraṇa Kassapa, having refuted his doctrine, departed - "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." Thus Pūraṇa Kassapa is not honoured, not respected, not revered, not venerated by his disciples, and disciples do not dwell in dependence on Pūraṇa Kassapa, having honoured and respected him. And Pūraṇa Kassapa was reviled with a reviling based on his own teaching.'

Some said thus - 'This Makkhali Gosāla too... etc. Ajita Kesakambala... Pakudha Kaccāyana... Sañjaya Belaṭṭhaputta... Nigaṇṭha Nāṭaputta has a following, has a group, is a teacher of a group, is well-known, famous, a founder of a sect, highly honoured by many people; he is not honoured, not respected, not revered, not venerated by his disciples, and disciples do not dwell in dependence on Nigaṇṭha Nāṭaputta, having honoured and respected him. Once in the past Nigaṇṭha Nāṭaputta was teaching the Teaching to an assembly of many hundreds. Therein a certain disciple of Nigaṇṭha Nāṭaputta made a sound - "Let the venerable ones not ask Nigaṇṭha Nāṭaputta about this matter; he does not know this; we know this, ask us about this matter; we will explain this to the venerable ones." Once in the past Nigaṇṭha Nāṭaputta, having raised his arms, weeping, did not obtain - "Let the venerable ones be quiet, let the venerable ones not make a sound. They are not asking you, venerable sirs, they are asking us; we will explain to them." Many disciples of Nigaṇṭha Nāṭaputta, having refuted his doctrine, departed - "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." Thus Nigaṇṭha Nāṭaputta is not honoured, not respected, not revered, not venerated by his disciples, and disciples do not dwell in dependence on Nigaṇṭha Nāṭaputta, having honoured and respected him. And Nigaṇṭha Nāṭaputta was reviled with a reviling based on his own teaching.'

240. Some said thus - 'This ascetic Gotama too has a following, has a group, is a teacher of a group, is well-known, famous, a founder of a sect, highly honoured by many people; he is honoured, respected, revered, and venerated by his disciples, and disciples dwell in dependence on the ascetic Gotama, having honoured and respected him. Once in the past the ascetic Gotama was teaching the Teaching to an assembly of many hundreds. Therein a certain disciple of the ascetic Gotama coughed. A certain fellow in the holy life nudged him with his knee - "Let the venerable one be quiet, let not the venerable one make a sound; our Teacher, the Blessed One, is teaching the Teaching." At the time when the ascetic Gotama teaches the Teaching to an assembly of many hundreds, at that time there is indeed not among the disciples of the ascetic Gotama any sound of sneezing or sound of coughing. A great multitude of people is present in an expectant manner - "Whatever Teaching the Blessed One will speak, that we shall hear." Just as a man might squeeze out pure bee's honey at a crossroads. A great multitude of people would be present in an expectant manner. Just so, at the time when the ascetic Gotama teaches the Teaching to an assembly of many hundreds, at that time there is indeed not among the disciples of the ascetic Gotama any sound of sneezing or sound of coughing. A great multitude of people is present in an expectant manner - "Whatever Teaching the Blessed One will speak, that we shall hear." Even those disciples of the ascetic Gotama who, having quarrelled with fellow monks in the holy life, having rejected the training, return to the lower life, they too speak in praise of the Teacher, speak in praise of the Teaching, speak in praise of the Community; they blame only themselves, not others, saying: "We are indeed unlucky, we are of little merit; we, having gone forth in such a well-proclaimed Teaching and discipline, were not able to live the holy life that is complete and pure for as long as life lasts." They, having become monastery attendants or having become lay followers, undertake and observe the five training rules. Thus the ascetic Gotama is honoured, respected, revered, and venerated by his disciples, and disciples dwell in dependence on the ascetic Gotama, having honoured and respected him.'

241. "But how many qualities, Udāyī, do you perceive in me, because of which my disciples honour, respect, revere, and venerate me, and having honoured and respected me, dwell in dependence on me?" "I perceive five qualities, venerable sir, in the Blessed One, because of which disciples honour, respect, revere, and venerate the Blessed One, and having honoured and respected him, dwell in dependence on him. Which five? For the Blessed One, venerable sir, eats little food, and speaks in praise of eating little food. Since, venerable sir, the Blessed One eats little food, and speaks in praise of eating little food, this is the first quality I perceive in the Blessed One, because of which disciples honour, respect, revere, and venerate the Blessed One, and having honoured and respected him, dwell in dependence on him.

"Furthermore, venerable sir, the Blessed One is content with any robe whatsoever, and speaks in praise of contentment with any robe whatsoever. Since, venerable sir, the Blessed One is content with any robe whatsoever, and speaks in praise of contentment with any robe whatsoever, this is the second quality I perceive in the Blessed One, because of which disciples honour, respect, revere, and venerate the Blessed One, and having honoured and respected him, dwell in dependence on him.

"Furthermore, venerable sir, the Blessed One is content with any almsfood whatsoever, and speaks in praise of contentment with any almsfood whatsoever. Since, venerable sir, the Blessed One is content with any almsfood whatsoever, and speaks in praise of contentment with any almsfood whatsoever, this is the third quality I perceive in the Blessed One, because of which disciples honour, respect, revere, and venerate the Blessed One, and having honoured and respected him, dwell in dependence on him.

"Furthermore, venerable sir, the Blessed One is content with any lodging whatsoever, and speaks in praise of contentment with any lodging whatsoever. Since, venerable sir, the Blessed One is content with any lodging whatsoever, and speaks in praise of contentment with any lodging whatsoever, this is the fourth quality I perceive in the Blessed One, because of which disciples honour, respect, revere, and venerate the Blessed One, and having honoured and respected him, dwell in dependence on him.

"Furthermore, venerable sir, the Blessed One is secluded, and speaks in praise of solitude. Since, venerable sir, the Blessed One is secluded, and speaks in praise of solitude, this is the fifth quality I perceive in the Blessed One, because of which disciples honour, respect, revere, and venerate the Blessed One, and having honoured and respected him, dwell in dependence on him.

"These are the five qualities, venerable sir, I perceive in the Blessed One, because of which disciples honour, respect, revere, and venerate the Blessed One, and having honoured and respected him, dwell in dependence on him."

242. "'The ascetic Gotama eats little food, and speaks in praise of eating little food' - if, Udāyī, disciples were to honour me, respect me, revere me, venerate me, and having honoured and respected me, were to dwell in dependence on me for this reason, there are indeed, Udāyī, disciples of mine who eat only a cupful of food, or half a cupful, or a wood-apple's worth, or half a wood-apple's worth. But I, Udāyī, sometimes eat from this bowl filled level to the brim, and even more. 'The ascetic Gotama eats little food, and speaks in praise of eating little food' - if, Udāyī, disciples were to honour me, respect me, revere me, venerate me, and having honoured and respected me, were to dwell in dependence on me for this reason, those disciples of mine, Udāyī, who eat only a cupful of food, or half a cupful, or a wood-apple's worth, or half a wood-apple's worth, they would not honour me, respect me, revere me, venerate me, and having honoured and respected me, dwell in dependence on me for this reason.

"'The ascetic Gotama is content with any robe whatsoever, and speaks in praise of contentment with any robe whatsoever' - if, Udāyī, disciples were to honour me, respect me, revere me, venerate me, and having honoured and respected me, were to dwell in dependence on me for this reason, there are indeed, Udāyī, disciples of mine who are wearers of rag-robes, wearers of coarse robes, who collect rags from cemeteries, or rubbish heaps, or shops, and having made them into a double robe, wear them. But I, Udāyī, sometimes wear robes given by householders, which are strong, with fine threads like gourd fibres. 'The ascetic Gotama is content with any robe whatsoever, and speaks in praise of contentment with any robe whatsoever' - if, Udāyī, disciples were to honour me, respect me, revere me, venerate me, and having honoured and respected me, were to dwell in dependence on me for this reason, those disciples of mine, Udāyī, who are wearers of rag-robes, wearers of coarse robes, who collect rags from cemeteries, or rubbish heaps, or shops, and having made them into a double robe, wear them, they would not honour me, respect me, revere me, venerate me, and having honoured and respected me, dwell in dependence on me for this reason.

"'The ascetic Gotama is content with any almsfood whatsoever, and speaks in praise of contentment with any almsfood whatsoever' - if, Udāyī, disciples were to honour me, respect me, revere me, venerate me, and having honoured and respected me, were to dwell in dependence on me for this reason, there are indeed, Udāyī, disciples of mine who are almsfood eaters, who walk for alms successively from house to house, who delight in the practice of gleaning, who having entered an inhabited area, even when invited to a seat, do not consent. But I, Udāyī, sometimes eat on invitation cooked rice of fine rice with the dark grains picked out, with various curries, with various vegetables. 'The ascetic Gotama is content with any almsfood whatsoever, and speaks in praise of contentment with any almsfood whatsoever' - if, Udāyī, disciples were to honour me, respect me, revere me, venerate me, and having honoured and respected me, were to dwell in dependence on me for this reason, those disciples of mine, Udāyī, who are almsfood eaters, who walk for alms successively from house to house, who delight in the practice of gleaning, who having entered an inhabited area, even when invited to a seat, do not consent, they would not honour me, respect me, revere me, venerate me, and having honoured and respected me, dwell in dependence on me for this reason.

"'The ascetic Gotama is content with any lodging whatsoever, and speaks in praise of contentment with any lodging whatsoever' - if, Udāyī, disciples were to honour me, respect me, revere me, venerate me, and having honoured and respected me, were to dwell in dependence on me for this reason, there are indeed, Udāyī, disciples of mine who are tree-root dwellers, who dwell in the open air, who for eight months do not go under a roof. But I, Udāyī, sometimes dwell in pinnacled buildings, plastered inside and out, sheltered from the wind, with bolts fastened, with shutters closed. 'The ascetic Gotama is content with any lodging whatsoever, and speaks in praise of contentment with any lodging whatsoever' - if, Udāyī, disciples were to honour me, respect me, revere me, venerate me, and having honoured and respected me, were to dwell in dependence on me for this reason, those disciples of mine, Udāyī, who are tree-root dwellers, who dwell in the open air, who for eight months do not go under a roof, they would not honour me, respect me, revere me, venerate me, and having honoured and respected me, dwell in dependence on me for this reason.

"'The ascetic Gotama is secluded, and speaks in praise of solitude' - if, Udāyī, disciples were to honour me, respect me, revere me, venerate me, and having honoured and respected me, were to dwell in dependence on me for this reason, there are indeed, Udāyī, disciples of mine who are forest dwellers, who dwell in remote lodgings, who having plunged into remote forest and woodland lodgings, dwell there, and they come into the midst of the Community fortnightly for the recitation of the Pātimokkha. But I, Udāyī, sometimes dwell crowded by monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians, and disciples of sectarians. 'The ascetic Gotama is secluded, and speaks in praise of solitude' - if, Udāyī, disciples were to honour me, respect me, revere me, venerate me, and having honoured and respected me, were to dwell in dependence on me for this reason, those disciples of mine, Udāyī, who are forest dwellers, who dwell in remote lodgings, who having plunged into remote forest and woodland lodgings, dwell there, and they come into the midst of the Community fortnightly for the recitation of the Pātimokkha, they would not honour me, respect me, revere me, venerate me, and having honoured and respected me, dwell in dependence on me for this reason.

"Thus indeed, Udāyī, my disciples do not honour me, respect me, revere me, venerate me, and having honoured and respected me, dwell in dependence on me for these five reasons.

243. "There are indeed, Udāyī, five other qualities because of which five qualities my disciples honour, respect, revere, and venerate me, and having honoured and respected me, dwell in dependence on me. Which five? Here, Udāyī, my disciples esteem me regarding higher morality – 'The ascetic Gotama is virtuous, endowed with the supreme aggregate of morality.' Inasmuch as, Udāyī, my disciples esteem me regarding higher morality – 'The ascetic Gotama is virtuous, endowed with the supreme aggregate of morality,' this indeed, Udāyī, is the first quality because of which my disciples honour, respect, revere, and venerate me, and having honoured and respected me, dwell in dependence on me.

244. "Furthermore, Udāyī, my disciples esteem me regarding excellent knowledge and vision – 'The ascetic Gotama speaks only when knowing – "I know," the ascetic Gotama speaks only when seeing – "I see"; the ascetic Gotama teaches the Teaching having directly known, not without having directly known; the ascetic Gotama teaches the Teaching with causality, not without causality; the ascetic Gotama teaches the Teaching with the wondrous effect of liberation, not without the wondrous effect of liberation.' Inasmuch as, Udāyī, my disciples esteem me regarding excellent knowledge and vision – 'The ascetic Gotama speaks only when knowing – "I know," the ascetic Gotama speaks only when seeing – "I see"; the ascetic Gotama teaches the Teaching having directly known, not without having directly known; the ascetic Gotama teaches the Teaching with causality, not without causality; the ascetic Gotama teaches the Teaching with the wondrous effect of liberation, not without the wondrous effect of liberation,' this indeed, Udāyī, is the second quality because of which my disciples honour, respect, revere, and venerate me, and having honoured and respected me, dwell in dependence on me.

245. "Furthermore, Udāyī, my disciples esteem me regarding higher wisdom – 'The ascetic Gotama is wise, endowed with the supreme aggregate of wisdom; that indeed he will not see a future ground for disputation, or will not restrain with reason an arisen doctrine of others that should be well restrained' – this is impossible. What do you think, Udāyī, would my disciples, knowing thus, seeing thus, interrupt the discussion now and then?"

"No, Venerable Sir."

"But I, Udāyī, do not expect instruction from disciples; on the contrary, my disciples expect instruction from me.

"Inasmuch as, Udāyī, my disciples esteem me regarding higher wisdom – 'The ascetic Gotama is wise, endowed with the supreme aggregate of wisdom; that indeed he will not see a future ground for disputation, or will not restrain with reason an arisen doctrine of others that should be restrained' – this is impossible. This indeed, Udāyī, is the third quality because of which my disciples honour, respect, revere, and venerate me, and having honoured and respected me, dwell in dependence on me.

246. "Furthermore, Udāyī, my disciples who are fallen into misery through suffering, afflicted by misery, having approached me, ask about the noble truth of suffering. When asked by them about the noble truth of suffering, I answer, and I satisfy their minds with the explanation of the question. They ask me about the origin of suffering... the cessation of suffering... the noble truth of the practice leading to the cessation of suffering. When asked by them about the noble truth of the practice leading to the cessation of suffering, I answer, and I satisfy their minds with the explanation of the question. Inasmuch as, Udāyī, my disciples who are fallen into misery through suffering, afflicted by misery, having approached me, ask about the noble truth of suffering. When asked by them about the noble truth of suffering, I answer, and I satisfy their minds with the explanation of the question. They ask me about the origin of suffering... the cessation of suffering... the noble truth of the practice leading to the cessation of suffering. When asked by them about the noble truth of the practice leading to the cessation of suffering, I answer. I satisfy their minds with the explanation of the question. This indeed, Udāyī, is the fourth quality because of which my disciples honour, respect, revere, and venerate me, and having honoured and respected me, dwell in dependence on me.

247. "Furthermore, Udāyī, a practice has been declared by me for disciples, practicing which my disciples develop the four establishments of mindfulness. Here, Udāyī, 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... 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 therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.

"Furthermore, Udāyī, a practice has been declared by me for disciples, practicing which my disciples develop the four right strivings. Here, Udāyī, 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. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.

"Furthermore, Udāyī, a practice has been declared by me for disciples, practicing which my disciples develop the four bases for spiritual power. Here, Udāyī, 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. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.

"Furthermore, Udāyī, a practice has been declared by me for disciples, practicing which my disciples develop the five faculties. Here, Udāyī, a monk develops the faith faculty leading to peace, leading to highest enlightenment; he develops the energy faculty... etc. he develops the mindfulness faculty... he develops the concentration faculty... he develops the wisdom faculty leading to peace, leading to highest enlightenment. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.

"Furthermore, Udāyī, a practice has been declared by me for disciples, practicing which my disciples develop the five powers. Here, Udāyī, a monk develops the power of faith leading to peace, leading to highest enlightenment; he develops the power of energy... etc. he develops the power of mindfulness... he develops the power of concentration... he develops the power of wisdom leading to peace, leading to highest enlightenment. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.

"Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples develop the seven factors of enlightenment. Here, Udāyī, 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... etc. 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. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.

"Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples develop the noble eightfold path. Here, Udāyī, a monk develops right view, develops right thought, develops right speech, develops right action, develops right livelihood, develops right effort, develops right mindfulness, develops right concentration. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.

248. "Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples develop 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. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.

249. "Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples develop 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.' 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. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.

250. "Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples develop the 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. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.

251. "Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples develop the four meditative absorptions. Here, Udāyī, 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. He drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion, so that there is no part of his entire body unpervaded by the rapture and happiness born of seclusion. Just as, Udāyī, a skilled bathman or his apprentice, having scattered bath powder in a bronze dish, might knead it by sprinkling it again and again with water, so that the ball of bath powder is permeated with moisture, pervaded by moisture, pervaded within and without by moisture, yet does not drip; even so, Udāyī, a monk drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion, so that there is no part of his entire body unpervaded by the rapture and happiness born of seclusion.

"Furthermore, Udāyī, with the subsiding of applied and sustained thought, a monk, with internal confidence... etc. he enters and dwells in the second meditative absorption. He drenches, steeps, fills, and pervades this very body with the rapture and happiness born of concentration, so that there is no part of his entire body unpervaded by the rapture and happiness born of concentration. Just as, Udāyī, there might be a deep lake with a spring. It has no inlet for water from the eastern direction, no inlet for water from the western direction, no inlet for water from the northern direction, no inlet for water from the southern direction, and the rain god would not send down proper showers from time to time; then cool streams of water, having sprung up from that very lake, would drench, steep, fill, and pervade that very lake with cool water, so that there would be no part of the entire lake unpervaded by cool water. Even so, Udāyī, a monk drenches, steeps, fills, and pervades this very body with the rapture and happiness born of concentration, so that there is no part of his entire body unpervaded by the rapture and happiness born of concentration.

"Furthermore, Udāyī, with the fading away of rapture, a monk... etc. he enters and dwells in the third meditative absorption. He drenches, steeps, fills, and pervades this very body with happiness free from rapture, so that there is no part of his entire body unpervaded by happiness free from rapture. Just as, Udāyī, in a pond of water lilies, or a pond of lotuses, or a pond of white lotuses, some water lilies, or lotuses, or white lotuses are born in the water, grow in the water, do not rise above the water, and are nourished while submerged within, and they, from their tips to their roots, are drenched, steeped, filled, and pervaded with cool water, so that there is no part of the entire water lilies, or lotuses, or white lotuses unpervaded by cool water; even so, Udāyī, a monk drenches, steeps, fills, and pervades this very body with happiness free from rapture, so that there is no part of his entire body unpervaded by happiness free from rapture.

"Furthermore, Udāyī, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. He sits having pervaded this very body with a pure and bright mind, so that there is nothing of his entire body unpervaded by the pure and bright mind. Just as, Udāyī, a man having wrapped himself up to the head with a white cloth might be seated, so that there would be no part of his entire body untouched by the white cloth; even so, Udāyī, a monk sits having pervaded this very body with a pure and bright mind, so that there is nothing of his entire body unpervaded by the pure and bright mind. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.

252. "Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples thus understand: 'This body of mine is material, made of the four great elements, originating from mother and father, built up from cooked rice and food made with flour, subject to impermanence, to rubbing, massaging, breaking up and destruction; and yet my consciousness is attached here, bound here.' Just as, Udāyī, a lapis lazuli gem is beautiful, of pure origin, octagonal, well polished, clear, bright, accomplished in every respect; through it there is strung a thread, blue or yellow or red or white or pale yellow. A man with eyes, having placed it in his hand, might review it: 'This lapis lazuli gem is beautiful, of pure origin, octagonal, well polished, clear, bright, accomplished in every respect; through it there is strung a thread, blue or yellow or red or white or pale yellow.' Even so, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples thus understand: 'This body of mine is material, made of the four great elements, originating from mother and father, built up from cooked rice and food made with flour, subject to impermanence, to rubbing, massaging, breaking up and destruction; and yet my consciousness is attached here, bound here.' And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.

253. "Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples create from this body another body, material, mind-made, complete with all limbs and faculties. Just as, Udāyī, a man might draw out a reed from its sheath; he would think thus - 'This is the sheath, this is the reed; the sheath is one thing, the reed is another; yet the reed has been drawn out from the sheath.' Or else, Udāyī, just as a man might draw out a sword from its scabbard; he would think thus - 'This is the sword, this is the scabbard; the sword is one thing, the scabbard is another; yet the sword has been drawn out from the scabbard.' Or else, Udāyī, just as a man might pull out a snake from its slough; he would think thus - 'This is the snake, this is the slough; the snake is one thing, the slough is another; yet the snake has been pulled out from the slough.' Even so, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples create from this body another body, material, mind-made, complete with all limbs and faculties. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.

254. "Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples experience the various kinds of supernormal power - having been one, they become many; having been many, they become one; appearing and vanishing; they go unhindered through walls, through ramparts, through mountains, just as through space; they dive in and out of the earth just as in water; they go on water without breaking it just as on earth; they travel cross-legged through space just as a winged bird; they fondle and stroke with their hands even the moon and sun, so mighty and powerful; they exercise mastery with their bodies even as far as the Brahma world. Just as, Udāyī, a skilled potter or his apprentice, with well-prepared clay, whatever kind of vessel he might wish for, that very thing he would make and produce; or else, Udāyī, just as a skilled ivory-worker or his apprentice, with well-prepared ivory, whatever kind of ivory article he might wish for, that very thing he would make and produce; or else, Udāyī, just as a skilled goldsmith or his apprentice, with well-prepared gold, whatever kind of gold article he might wish for, that very thing he would make and produce. Even so, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples experience the various kinds of supernormal power - having been one, they become many; having been many, they become one; appearing and vanishing; they go unhindered through walls, through ramparts, through mountains, just as through space; they dive in and out of the earth just as in water; they go on water without breaking it just as on earth; they travel cross-legged through space just as a winged bird; they fondle and stroke with their hands even the moon and sun, so mighty and powerful; they exercise mastery with their bodies even as far as the Brahma world. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.

255. "Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples, with the divine ear element, purified and surpassing the human, hear both sounds - divine and human, whether far or near. Just as, Udāyī, a powerful conch-blower would with little difficulty make himself heard in the four directions; even so, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples, with the divine ear element, purified and surpassing the human, hear both sounds - divine and human, whether far or near. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.

256. "Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples understand the minds of other beings, of other persons, having encompassed them with their own minds - they understand a mind with lust as 'a mind with lust', they understand a mind without lust as 'a mind without lust'; they understand a mind with hate as 'a mind with hate', they understand a mind without hate as 'a mind without hate'; they understand a mind with delusion as 'a mind with delusion', they understand a mind without delusion as 'a mind without delusion'; they understand a contracted mind as 'a contracted mind', they understand a distracted mind as 'a distracted mind'; they understand an exalted mind as 'an exalted mind', they understand a not exalted mind as 'a not exalted mind'; they understand a surpassed mind as 'a surpassed mind', they understand an unsurpassed mind as 'an unsurpassed mind'; they understand a concentrated mind as 'a concentrated mind', they understand an unconcentrated mind as 'an unconcentrated mind'; they understand a liberated mind as 'a liberated mind', they understand an unliberated mind as 'an unliberated mind'. Just as, Udāyī, a woman or a man, young, youthful, fond of adornment, reviewing one's own facial reflection in a pure, bright mirror or in a clear bowl of water, would know if there is a mole as 'there is a mole', or would know if there is no mole as 'there is no mole'; even so, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples understand the minds of other beings, of other persons, having encompassed them with their own minds - they understand a mind with lust as 'a mind with lust', a mind without lust, etc. a mind with hate, a mind without hate, a mind with delusion, a mind without delusion, a contracted mind, a distracted mind, an exalted mind, a not exalted mind, a surpassed mind, an unsurpassed mind, a concentrated mind, an unconcentrated mind, a liberated mind, they understand an unliberated mind as 'an unliberated mind'. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.

257. "Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples recollect 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. Just as, Udāyī, a man might go from his own village to another village, and from that village might go to another village; he might return from that village to his own village; he would think thus - 'I went from my own village to another village; there I stood thus, sat thus, spoke thus, remained silent thus; from that village I went to that village; there too I stood thus, sat thus, spoke thus, remained silent thus; I have returned from that village to my own village.' Even so, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples recollect manifold past lives, as follows - one birth... etc. thus with aspects and terms they recollect manifold past lives. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge.

258. "Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples with the divine eye, which is pure and surpasses the human, see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and they understand beings according to their actions: 'These beings indeed, sirs, endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views, upon the body's collapse at death, they have arisen in a realm of misery, an unfortunate realm, a nether world, in hell. But these beings, sirs, endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, not revilers of the noble ones, holding right views, undertaking actions based on right views, upon the body's collapse at death, they have arisen in a fortunate realm, in a heavenly world.' Thus with the divine eye, which is pure and surpasses the human, they see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and they understand beings according to their actions. Just as, Udāyī, there are two houses with doors facing each other. There a man with eyes, standing in the middle, might see people entering the house and leaving, walking back and forth and wandering about. Even so, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples with the divine eye, which is pure and surpasses the human, see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and they understand beings according to their actions. Etc. And therein many of my disciples dwell having attained the perfection of the culmination of direct knowledge.

259. "Furthermore, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge themselves, having attained, dwell in the liberation of mind and liberation by wisdom that are without mental corruptions. Just as, Udāyī, there might be a lake on a mountain top, clear, bright, and undisturbed, there a man with eyes, standing on the bank, might see oysters and shells, gravel and pebbles, and shoals of fish moving about or remaining still. He would think thus - 'This lake is clear, bright, and undisturbed. Here are these oysters and shells, gravel and pebbles, and shoals of fish moving about or remaining still.' Even so, Udāyī, the practice has been declared by me to my disciples, practicing which my disciples, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge themselves, having attained, dwell in the liberation of mind and liberation by wisdom that are without mental corruptions. And therein many of my disciples dwell having attained the perfection that is the culmination of direct knowledge. This indeed, Udāyī, is the fifth quality because of which my disciples honour, respect, revere, and venerate me, and having honoured and respected me, dwell in dependence on me.

"These indeed, Udāyī, are the five qualities because of which my disciples honour, respect, revere, and venerate me, and having honoured and respected me, dwell in dependence on me."

This is what the Blessed One said. Delighted, the wandering ascetic Sakuludāyī rejoiced in what the Blessed One had said.

The Greater Discourse to Sakuludāyi is concluded as seventh.

8.

The Discourse to Samaṇamuṇḍika

260. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the wandering ascetic Uggāhamāna, son of Samaṇamuṇḍikā, was dwelling at the debating hall in the Tinduka row, the single-halled park of Mallikā, together with a great assembly of wandering ascetics, about five hundred wandering ascetics. Then the carpenter Pañcakaṅga went out from Sāvatthī during the day to see the Blessed One. Then the carpenter Pañcakaṅga had this thought: "It is not the right time yet 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 debating hall in the Tinduka row, the single-halled park of Mallikā, where the wandering ascetic Uggāhamāna, son of Samaṇamuṇḍikā, is?" Then the carpenter Pañcakaṅga approached the debating hall in the Tinduka row, the single-halled park of Mallikā, where the wandering ascetic Uggāhamāna, son of Samaṇamuṇḍikā, was.

Now at that time the wandering ascetic Uggāhamāna, son of Samaṇamuṇḍikā, was seated together with a great assembly of wandering ascetics, noisy, with loud noise and great noise, engaging in various kinds of pointless talk, as follows - 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.

The wandering ascetic Uggāhamāna, son of Samaṇamuṇḍikā, saw the carpenter Pañcakaṅga 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 carpenter Pañcakaṅga, is coming. As far as the lay disciples of the ascetic Gotama who are clad in white dwell at Sāvatthī, this carpenter Pañcakaṅga 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." Then those wandering ascetics became silent.

261. Then the carpenter Pañcakaṅga approached the wandering ascetic Uggāhamāna, son of Samaṇamuṇḍikā; having approached, he exchanged friendly greetings with the wandering ascetic Uggāhamāna, son of Samaṇamuṇḍikā. Having concluded the pleasant and memorable talk, he sat down to one side. To the carpenter Pañcakaṅga seated to one side, the wandering ascetic Uggāhamāna, son of Samaṇamuṇḍikā, said this - "I, householder, declare a male person endowed with four qualities to be accomplished in the wholesome, supreme in the wholesome, an ascetic who has attained the highest attainment, unconquerable. Which four? Here, householder, one does not commit evil action with the body, does not speak evil speech, does not think evil thoughts, does not pursue an evil livelihood - with these four qualities, householder, I declare a male person to be accomplished in the wholesome, supreme in the wholesome, an ascetic who has attained the highest attainment, unconquerable."

Then the carpenter Pañcakaṅga neither delighted in nor protested against what the wandering ascetic Uggāhamāna, son of Samaṇamuṇḍikā, had said. Without delighting in and without protesting against, he rose from his seat and departed - "I shall understand the meaning of this statement in the presence of the Blessed One." Then the carpenter Pañcakaṅga approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the carpenter Pañcakaṅga reported to the Blessed One all the friendly conversation he had with the wandering ascetic Uggāhamāna, son of Samaṇamuṇḍikā.

262. When this was said, the Blessed One said this to the carpenter Pañcakaṅga - "This being so, carpenter, a young boy, dull, an infant lying on his back, will be accomplished in wholesomeness, supremely wholesome, an ascetic who has attained the highest attainment, unconquerable, according to the words of the wandering ascetic Uggāhamāna, son of Samaṇamuṇḍikā. For a young boy, carpenter, dull, an infant lying on his back, does not even have the notion of 'body', so from where will he commit evil action with the body, except for mere squirming! For a young boy, carpenter, dull, an infant lying on his back, does not even have the notion of 'speech', so from where will he speak evil speech, except for mere crying! For a young boy, carpenter, dull, an infant lying on his back, does not even have the notion of 'thought', so from where will he think evil thoughts, except for mere whimpering! For a young boy, carpenter, dull, an infant lying on his back, does not even have the notion of 'livelihood', so from where will he pursue an evil livelihood, except for mother's milk! This being so, carpenter, a young boy, dull, an infant lying on his back, will be accomplished in wholesomeness, supremely wholesome, an ascetic who has attained the highest attainment, unconquerable, according to the words of the wandering ascetic Uggāhamāna, son of Samaṇamuṇḍikā.

263. "I, carpenter, declare a male person endowed with four qualities to be neither accomplished in the wholesome, nor supreme in the wholesome, nor an ascetic who has attained the highest attainment, unconquerable, and yet he surpasses this young infant boy, helpless, lying on his back. Which four? Here, carpenter, one does not commit evil action with the body, does not speak evil speech, does not think evil thoughts, does not pursue an evil livelihood - with these four qualities, carpenter, I declare a male person to be neither accomplished in the wholesome, nor supreme in the wholesome, nor an ascetic who has attained the highest attainment, unconquerable, and yet he surpasses this young infant boy, helpless, lying on his back.

"I, carpenter, declare a male person endowed with ten qualities to be accomplished in the wholesome, supreme in the wholesome, an ascetic who has attained the highest attainment, unconquerable. These are unwholesome moralities; that, carpenter, I say should be known. From this is the origin of unwholesome moralities; that, carpenter, I say should be known. Here unwholesome moralities cease without remainder; that, carpenter, I say should be known. One practising thus is practising for the cessation of unwholesome moralities; that, carpenter, I say should be known.

"These are wholesome moralities; that, carpenter, I say should be known. From this is the origin of wholesome moralities; that, carpenter, I say should be known. Here wholesome moralities cease without remainder; that, carpenter, I say should be known. One practising thus is practising for the cessation of wholesome moralities; that, carpenter, I say should be known.

"These are unwholesome thoughts; that, carpenter, I say should be known. From this is the origin of unwholesome thoughts; that, carpenter, I say should be known. Here unwholesome thoughts cease without remainder; that, carpenter, I say should be known. One practising thus is practising for the cessation of unwholesome thoughts; that, carpenter, I say should be known.

"These are wholesome thoughts; that, carpenter, I say should be known. Wholesome thoughts have their origin from this; that, carpenter, I say should be known. Here wholesome thoughts cease without remainder; that, carpenter, I say should be known. One practising thus is practising for the cessation of wholesome thoughts; that, carpenter, I say should be known.

264. "And what, carpenter, are unwholesome moralities? Unwholesome bodily action, unwholesome verbal action, evil livelihood - these are called, carpenter, unwholesome moralities.

"And what, carpenter, is the origin of these unwholesome moralities? Their origin too has been stated. It should be said 'consciousness-originated'. Which consciousness? For consciousness is indeed many, of various kinds, of different types. That consciousness which is with lust, with hate, with delusion - from this is the origin of unwholesome moralities.

"And where, carpenter, do these unwholesome moralities cease without remainder? Their cessation too has been stated. Here, carpenter, a monk, having abandoned bodily misconduct, develops bodily good conduct, having abandoned verbal misconduct, develops good verbal conduct, having abandoned mental misconduct, develops good mental conduct, having abandoned wrong livelihood, earns his living by right livelihood - here these unwholesome moralities cease without remainder.

"How has one practised, carpenter, who is practising for the cessation of unwholesome moralities? Here, carpenter, 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. One practising thus, carpenter, is practising for the cessation of unwholesome moralities.

265. "And what, carpenter, are wholesome moralities? Wholesome bodily action, wholesome verbal action, and purity of livelihood too I, carpenter, declare to be in morality. These are called, carpenter, wholesome moralities.

"And what, carpenter, is the origin of these wholesome moralities? Their origin too has been stated. It should be said 'consciousness-originated'. Which consciousness? For consciousness is indeed many, of various kinds, of different types. That consciousness which is without lust, without hate, without delusion - from this is the origin of wholesome moralities.

"And where, carpenter, do these wholesome moralities cease without remainder? Their cessation too has been stated. Here, carpenter, a monk is virtuous but not made of morality, and he understands as it really is that liberation of mind and liberation by wisdom - where those wholesome moralities cease without remainder.

"And how has one practised, carpenter, who is practising for the cessation of wholesome moralities? Here, carpenter, a monk generates desire for the non-arising of unarisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives; for the abandoning of arisen evil unwholesome mental states, etc. for the arising of unarisen wholesome mental states, etc. 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. One practising thus, carpenter, is practising for the cessation of wholesome moralities.

266. "And what, carpenter, are unwholesome thoughts? Thought of sensuality, thought of anger, thought of violence - these are called, carpenter, unwholesome thoughts.

"And what, carpenter, is the origin of these unwholesome thoughts? Their origin too has been stated. It should be said 'perception-originated'. Which perception? For perceptions too are many, of various kinds, of different types. Perception of sensuality, perception of anger, perception of violence - from this is the origin of unwholesome thoughts.

"And where, carpenter, do these unwholesome thoughts cease without remainder? Their cessation too has been stated. Here, carpenter, a monk, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption; here these unwholesome thoughts cease without remainder.

"And how has one practised, carpenter, who is practising for the cessation of unwholesome thoughts? Here, carpenter, a monk generates desire for the non-arising of unarisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives; for the abandoning of arisen evil unwholesome mental states, etc. for the arising of unarisen wholesome mental states, etc. 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. One practising thus, carpenter, is practising for the cessation of unwholesome thoughts.

267. "And what, carpenter, are wholesome thoughts? Thought of renunciation, thought of non-anger, thought of non-violence - these are called, carpenter, wholesome thoughts.

"And what, carpenter, is the origin of these wholesome thoughts? Their origin too has been stated. It should be said 'perception-originated'. Which perception? For perceptions too are many, of various kinds, of different types. Perception of renunciation, perception of non-anger, perception of non-violence - wholesome thoughts have their origin from this.

"And where, carpenter, do these wholesome thoughts cease without remainder? Their cessation too has been stated. Here, carpenter, with the subsiding of applied and sustained thought, a monk... etc. he enters and dwells in the second meditative absorption; here these wholesome thoughts cease without remainder.

"And how has one practised, carpenter, who is practising for the cessation of wholesome thoughts? Here, carpenter, a monk generates desire for the non-arising of unarisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives; for the abandoning of arisen evil unwholesome mental states, etc. for the arising of unarisen wholesome mental states, etc. 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. One practising thus, carpenter, is practising for the cessation of wholesome thoughts.

268. "And with which ten qualities, carpenter, do I declare a male person to be accomplished in the wholesome, supreme in the wholesome, an ascetic who has attained the highest attainment, unconquerable? Here, carpenter, a monk is endowed with the right view of one beyond training, is endowed with the right thought of one beyond training, is endowed with the right speech of one beyond training, is endowed with the right action of one beyond training, is endowed with the right livelihood of one beyond training, is endowed with the right effort of one beyond training, is endowed with the right mindfulness of one beyond training, is endowed with the right concentration of one beyond training, is endowed with the right knowledge of one beyond training, is endowed with the right liberation of one beyond training – with these ten qualities, carpenter, I declare a male person to be accomplished in the wholesome, supreme in the wholesome, an ascetic who has attained the highest attainment, unconquerable."

This is what the Blessed One said. Delighted, the carpenter Pañcakaṅga rejoiced in what the Blessed One had said.

The Discourse on Samaṇamuṇḍika is concluded as eighth.

9.

The Shorter Discourse to Sakuludāyi

269. 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 the wandering ascetic Sakuludāyī was dwelling at the Peacocks' Feeding Ground in the wanderers' park together with a great assembly of wandering ascetics. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Rājagaha for almsfood. Then this occurred to the Blessed One: "It is still very early to walk for almsfood in Rājagaha. What if I were to approach the Peacocks' Feeding Ground, the wanderers' park, where the wandering ascetic Sakuludāyī is?" Then the Blessed One approached the Peacocks' Feeding Ground, the wanderers' park.

Now at that time the wandering ascetic Sakuludāyī was seated together with a great assembly of wandering ascetics, noisy, with loud noise and great noise, engaging in various kinds of pointless talk, as follows - 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. The wandering ascetic Sakuludāyī saw the Blessed One 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 ascetic Gotama is coming; 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." Then those wandering ascetics became silent.

270. Then the Blessed One approached the wandering ascetic Sakuludāyī. Then the wandering ascetic Sakuludāyī 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 Sakuludāyī too, having taken a certain low seat, sat down to one side. To the wandering ascetic Sakuludāyī seated to one side, the Blessed One said this - "Udāyī, what discussion were you having as you sat together here? And what was the conversation that was interrupted?" "Let that discussion stand, venerable sir, the discussion for which we were sitting together just now. That discussion, venerable sir, will not be difficult for the Blessed One to hear later. Whenever I, venerable sir, have not approached this assembly, then this assembly sits engaged in various kinds of pointless talk; but whenever I, venerable sir, have approached this assembly, then this assembly sits looking up at my face alone - 'Whatever Teaching the ascetic Udāyī will speak, that we shall hear'; but whenever, venerable sir, the Blessed One has approached this assembly, then both I and this assembly sit looking up at the Blessed One's face - 'Whatever Teaching the Blessed One will speak, that we shall hear.'"

271. "If so, Udāyī, let that occur to you here, whereby you might address me." "Some days ago, venerable sir, earlier than that, one claiming to be omniscient, all-seeing, acknowledging complete knowledge and vision - 'Whether I am walking or standing, sleeping or awake, knowledge and vision is constantly and continuously present.' He, when asked by me a question concerning the past, evaded the issue with another issue, diverted the discussion outside, and manifested irritation, hate, and displeasure. Then, venerable sir, mindfulness arose in me concerning the Blessed One - 'Ah, surely the Blessed One, ah, surely the Fortunate One! Who is well skilled in these things.'" "But who is that, Udāyī, claiming to be omniscient, all-seeing, acknowledging complete knowledge and vision - 'Whether I am walking or standing, sleeping or awake, knowledge and vision is constantly and continuously present' - who, when asked by you a question concerning the past, evaded the issue with another issue, diverted the discussion outside, and manifested irritation, hate, and displeasure?" "Nigaṇṭha Nāṭaputta, venerable sir."

"Whoever, Udāyī, might recollect manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms might recollect manifold past lives, he might ask me a question concerning the past, or I might ask him a question concerning the past; he might satisfy my mind with the explanation of a question concerning the past, or I might satisfy his mind with the explanation of a question concerning the past.

"Whoever, Udāyī, with the divine eye, which is pure and surpasses the human, might see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, might understand beings according to their actions, he might ask me a question concerning the future, or I might ask him a question concerning the future; he might satisfy my mind with the explanation of a question concerning the future, or I might satisfy his mind with the explanation of a question concerning the future.

"But, Udāyī, let the past be, let the future be. I will teach you the Teaching - when this exists, that comes to be; from the arising of this, that arises; when this is absent, that does not exist; from the cessation of this, that ceases."

"For I, venerable sir, am not even able to recollect with aspects and terms what has been experienced by me in this individual existence, how then shall I recollect manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms shall I recollect manifold past lives, as the Blessed One does? For I, venerable sir, do not even now see a dust-goblin, how then shall I with the divine eye, which is pure and surpasses the human, see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, shall I understand beings according to their actions, as the Blessed One does? But that which, venerable sir, the Blessed One said thus to me - 'But, Udāyī, let the past be, let the future be; I will teach you the Teaching - when this exists, that comes to be; from the arising of this, that arises; when this is absent, that does not exist; from the cessation of this, that ceases' - that indeed is not clear to me even more so. Perhaps, venerable sir, I might satisfy the Blessed One's mind with the explanation of a question in my own teacher's doctrine."

272. "But what is it, Udāyī, that you hold in your own teacher's doctrine?" "For us, venerable sir, in our own teacher's doctrine it is thus - 'This is the supreme beauty, this is the supreme beauty.'"

"But that which you, Udāyī, hold thus in your own teacher's doctrine - 'This is the supreme beauty, this is the supreme beauty' - which is that supreme beauty?" "That beauty, venerable sir, than which there is no other beauty more superior or more sublime, that is the supreme beauty."

"But which is that supreme beauty than which there is no other beauty more superior or more sublime?" "That beauty, venerable sir, than which there is no other beauty more superior or more sublime, that is the supreme beauty."

"This could go on for a long time, Udāyī - 'That beauty, venerable sir, than which there is no other beauty more superior or more sublime, that is the supreme beauty' - thus you say, yet you do not declare that beauty. Just as, Udāyī, a man might speak thus - 'I desire and long for whoever is the most beautiful woman in this country.' They might say to him thus - 'Hey man, this most beautiful woman in the country whom you desire and long for, do you know whether that most beautiful woman is a noble woman or a brahmin woman or a merchant woman or a worker woman?' Thus questioned, he would say 'no.' They might say to him thus - 'Hey man, this most beautiful woman in the country whom you desire and long for, do you know whether that most beautiful woman is of such a name and such a clan, or etc. whether she is tall or short or of medium height, or whether she is dark or brown or of golden complexion, or in which village or town or city she lives?' Thus questioned, he would say 'no.' They might say to him thus - 'Hey man, that which you neither know nor see, that you desire and long for?'" Thus questioned, he would say 'yes.'

"What do you think, Udāyī - this being so, does not the speech of that man turn out to be worthless?" "Certainly, venerable sir, this being so, the speech of that man turns out to be worthless."

"Just so you, Udāyī, 'That beauty, venerable sir, than which there is no other beauty more superior or more sublime, that is the supreme beauty' - thus you say, yet you do not declare that beauty."

"Just as, venerable sir, a lapis lazuli gem, beautiful, of pure origin, octagonal, well polished, placed on a pale-yellow blanket, shines and burns and is brilliant, so the self is of such beauty, healthy after death."

273. "What do you think, Udāyī, a lapis lazuli gem that is beautiful, of pure origin, octagonal, well polished, placed on a pale-yellow blanket, shines and burns and is brilliant, or a fire-fly worm in the dark of the night - of these two colours, which colour is more brilliant and more sublime?" "That, venerable sir, which is a fire-fly worm in the dark of the night - this of these two colours is more brilliant and more sublime."

"What do you think, Udāyī, a fire-fly worm in the dark of the night, or an oil lamp in the dark of the night - of these two colours, which colour is more brilliant and more sublime?" "That, venerable sir, which is an oil lamp in the dark of the night - this of these two colours is more brilliant and more sublime."

"What do you think, Udāyī, an oil lamp in the dark of the night, or a great mass of fire in the dark of the night - of these two colours, which colour is more brilliant and more sublime?" "That, venerable sir, which is a great mass of fire in the dark of the night - this of these two colours is more brilliant and more sublime."

"What do you think, Udāyī, a great mass of fire in the dark of the night, or the morning star at the time towards break of dawn when the sky is clear and free from clouds - of these two colours, which colour is more brilliant and more sublime?" "That, venerable sir, which is the morning star at the time towards break of dawn when the sky is clear and free from clouds - this of these two colours is more brilliant and more sublime."

"What do you think, Udāyī, the morning star at the time towards break of dawn when the sky is clear and free from clouds, or the moon on the uposatha day, the fifteenth, when the sky is clear and free from clouds, at the time of midnight - of these two colours, which colour is more brilliant and more sublime?" "That, venerable sir, which is the moon on the uposatha day, the fifteenth, when the sky is clear and free from clouds, at the time of midnight - this of these two colours is more brilliant and more sublime."

"What do you think, Udāyī, the moon on the uposatha day, the fifteenth, when the sky is clear and free from clouds, at the time of midnight, or the sun in the last month of the rains, in the autumn season, when the sky is clear and free from clouds, at the noon period of the day - of these two colours, which colour is more brilliant and more sublime?" "That, venerable sir, which is the sun in the last month of the rains, in the autumn season, when the sky is clear and free from clouds, at the noon period of the day - this of these two colours is more brilliant and more sublime."

"Therefore, Udāyī, there are many, indeed more, gods who do not partake of the radiance of this moon and sun - that I understand. And yet I do not say: 'There is no other colour more superior or more sublime than that colour.' And yet you, Udāyī, say 'that colour which is more inferior and more despised than a fire-fly worm, that is the supreme colour,' yet you do not declare that colour." "The Blessed One has cut off the discussion, the Fortunate One has cut off the discussion!"

"But why do you, Udāyī, speak thus - 'The Blessed One has cut off the discussion, the Fortunate One has cut off the discussion'?" "For us, venerable sir, in our own teacher's doctrine it is thus - 'This is the supreme beauty, this is the supreme beauty.' We, venerable sir, being cross-questioned by the Blessed One, being asked for reasons, being admonished regarding our own teacher's doctrine, are empty, hollow, and have failed."

274. "But Udāyī, is there an exclusively happy world, is there a practice with reason for the realisation of an exclusively happy world?" "For us, venerable sir, in our own teacher's doctrine it is thus - 'There is an exclusively happy world, there is a practice with reason for the realisation of an exclusively happy world.'"

"But which, Udāyī, is that practice with reason for the realisation of an exclusively happy world?" "Here, venerable sir, a certain one, having abandoned the killing of living beings, abstains from killing living beings, having abandoned taking what is not given, abstains from taking what is not given, having abandoned sexual misconduct, abstains from sexual misconduct, having abandoned false speech, abstains from false speech, or else he lives having accepted a certain austere ascetic practice. This, venerable sir, is that practice with reason for the realisation of an exclusively happy world."

"What do you think, Udāyī, at the time when one, having abandoned the killing of living beings, abstains from killing living beings, is the self at that time exclusively happy or does it experience both happiness and suffering?" "It experiences both happiness and suffering, venerable sir."

"What do you think, Udāyī, at the time when one, having abandoned taking what is not given, abstains from taking what is not given, is the self at that time exclusively happy or does it experience both happiness and suffering?" "It experiences both happiness and suffering, venerable sir."

"What do you think, Udāyī, at the time when one, having abandoned sexual misconduct, abstains from sexual misconduct, is the self at that time exclusively happy or does it experience both happiness and suffering?" "It experiences both happiness and suffering, venerable sir."

"What do you think, Udāyī, at the time when one, having abandoned false speech, abstains from false speech, is the self at that time exclusively happy or does it experience both happiness and suffering?" "It experiences both happiness and suffering, venerable sir."

"What do you think, Udāyī, at the time when one lives having accepted a certain austere ascetic practice, is the self at that time exclusively happy or does it experience both happiness and suffering?" "It experiences both happiness and suffering, venerable sir."

"What do you think, Udāyī, is there realisation of an exclusively happy world by following a practice mingled with happiness and suffering?" "The Blessed One has cut off the discussion, the Fortunate One has cut off the discussion!"

"But why do you, Udāyī, speak thus - 'The Blessed One has cut off the discussion, the Fortunate One has cut off the discussion'?" "For us, venerable sir, in our own teacher's doctrine it is thus - 'There is an exclusively happy world, there is a practice with reason for the realisation of an exclusively happy world.' We, venerable sir, being cross-questioned by the Blessed One, being asked for reasons, being admonished regarding our own teacher's doctrine, are empty, hollow, and have failed."

275. "But, venerable sir, is there an exclusively happy world, is there a practice with reason for the realisation of an exclusively happy world?" "There is indeed, Udāyī, an exclusively happy world, there is a practice with reason for the realisation of an exclusively happy world."

"But which, venerable sir, is that practice with reason for the realisation of an exclusively happy world?" "Here, Udāyī, a monk, quite secluded from sensual pleasures... etc. enters and dwells in the first meditative absorption; with the subsiding of applied and sustained thought... he enters and dwells in the second meditative absorption; with the fading away of rapture... he enters and dwells in the third meditative absorption - this, Udāyī, is that practice with reason for the realisation of an exclusively happy world."

"That, venerable sir, is not the practice with reason for the realisation of an exclusively happy world; for to this extent, venerable sir, the exclusively happy world would be realised." "Indeed, Udāyī, to this extent the exclusively happy world is not realised; that is just the practice with reason for the realisation of an exclusively happy world."

When this was said, the assembly of the wandering ascetic Sakuludāyī became noisy, making loud sounds and great sounds - "Here we are lost together with our teachers, here we are lost together with our teachers! We do not understand anything further beyond this."

Then the wandering ascetic Sakuludāyī, having made those wandering ascetics quiet, said this to the Blessed One - "But to what extent, venerable sir, is the exclusively happy world realised?" "Here, Udāyī, with the abandoning of pleasure, a monk... etc. the fourth meditative absorption... enters and dwells. Those deities who have been reborn in an exclusively happy world - with those deities he stands together, converses, and engages in discussion. To this extent indeed, Udāyī, the exclusively happy world is realised."

276. "Surely, venerable sir, it is for the sake of realising this exclusively happy world that monks live the holy life under the Blessed One?" "No indeed, Udāyī, it is not for the sake of realising an exclusively happy world that monks live the holy life under me. There are indeed, Udāyī, other things that are more superior and more sublime, for the sake of realising which monks live the holy life under me."

"But what, venerable sir, are those things that are more superior and more sublime, for the sake of realising which monks live the holy life under the Blessed One?" "Here, Udāyī, a Tathāgata arises 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. Etc. He, having abandoned these five mental hindrances, impurities of the mind that weaken wisdom, quite secluded from sensual pleasures, etc. he enters and dwells in the first meditative absorption. This too, Udāyī, is a thing that is more superior and more sublime, for the sake of realising which monks live the holy life under me."

"Furthermore, Udāyī, with the subsiding of applied and sustained thought, a monk... etc. the second meditative absorption... the third meditative absorption... he enters and dwells in the fourth meditative absorption. This too, Udāyī, is a thing that is more superior and more sublime, for the sake of realising which monks live the holy life under me.

"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of recollecting past lives. He recollects manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he recollects manifold past lives. This too, Udāyī, is a thing that is more superior and more sublime, for the sake of realising which monks live the holy life under me.

"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of the passing away and rebirth of beings. 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, etc. he understands beings according to their actions. This too, Udāyī, is a thing that is more superior and more sublime, for the sake of realising which monks live the holy life under me.

"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards the knowledge of the elimination of mental corruptions. He understands as it really is: 'This is suffering'; 'This is the origin of suffering', etc. 'This is the cessation of suffering'... 'This is the practice leading to the cessation of suffering'... He understands as it really is: 'These are the mental corruptions'; 'This is the origin of mental corruptions'... 'This is the cessation of mental corruptions'... He understands as it really is: 'This is the practice leading to the cessation of mental corruptions.' For one knowing thus, seeing thus, the mind becomes liberated from the mental corruption of sensuality, the mind becomes liberated from the mental corruption of existence, the mind becomes liberated from the mental corruption of ignorance. When liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' This too, Udāyī, is a thing that is more superior and more sublime, for the sake of realising which monks live the holy life under me. These, Udāyī, are the things that are more superior and more sublime, for the sake of realising which monks live the holy life under me."

277. When this was said, the wandering ascetic Sakuludāyī said this to the Blessed One - "Excellent, venerable sir, excellent, venerable sir! Just as, venerable sir, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - 'so that those with eyes might see forms'; just so, the Teaching has been made clear by the Blessed One in many ways. I, venerable sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May I, venerable sir, receive the going forth in the presence of the Blessed One, may I receive the full ordination."

When this was said, the assembly of the wandering ascetic Sakuludāyī said this to the wandering ascetic Sakuludāyī - "Let not the venerable Udāyī live the holy life under the ascetic Gotama; let not the venerable Udāyī, having been a teacher, dwell as a pupil. Just as a water jar might become a water bucket, so will this accomplishment be for the venerable Udāyī. Let not the venerable Udāyī live the holy life under the ascetic Gotama; let not the venerable Udāyī, having been a teacher, dwell as a pupil." Thus indeed the assembly of the wandering ascetic Sakuludāyī created an obstacle for the wandering ascetic Sakuludāyī to the holy life under the Blessed One.

The Discourse on the Shorter Sakuludāyin is concluded as ninth.

10.

The Discourse to Vekhanasa

278. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the wandering ascetic Vekhanasa approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he stood to one side. Standing to one side, the wandering ascetic Vekhanasa uttered an inspired utterance in the presence of the Blessed One - "This is the supreme beauty, this is the supreme beauty."

"But why do you, Kaccāna, speak thus - 'This is the supreme beauty, this is the supreme beauty'? Which, Kaccāna, is that supreme beauty?"

"That beauty, Master Gotama, than which there is no other beauty more superior or more sublime, that is the supreme beauty."

"But which is that beauty, Kaccāna, than which there is no other beauty more superior or more sublime?"

"That beauty, Master Gotama, than which there is no other beauty more superior or more sublime, that is the supreme beauty."

"This could go on for a long time, Kaccāna - 'That beauty, Master Gotama, than which there is no other beauty more superior or more sublime, that is the supreme beauty' - thus you say, yet you do not declare that beauty. Just as, Kaccāna, a man might speak thus - 'I desire and long for whoever is the most beautiful woman in this country.' They might say to him thus - 'Hey man, this most beautiful woman in the country whom you desire and long for, do you know whether that most beautiful woman is a noble woman or a brahmin woman or a merchant woman or a worker woman?' Thus questioned, he would say 'no.' They might say to him thus - 'Hey man, this most beautiful woman in the country whom you desire and long for, do you know whether that most beautiful woman is of such a name and such a clan, or etc. whether she is tall or short or of medium height, or whether she is dark or brown or of golden complexion, or in which village or town or city she lives?' Thus questioned, he would say 'no.' They might say to him thus - 'Hey man, that which you neither know nor see, that you desire and long for?'" Thus questioned, he would say 'yes.'

"What do you think, Kaccāna, this being so, does not the speech of that man turn out to be worthless?" "Certainly, Master Gotama, this being so, the speech of that man turns out to be worthless." "Just so you, Kaccāna, 'That beauty, Master Gotama, than which there is no other beauty more superior or more sublime, that is the supreme beauty' - thus you say; yet you do not declare that beauty." "Just as, Master Gotama, a lapis lazuli gem, beautiful, of pure origin, octagonal, well polished, placed on a pale-yellow blanket, shines and burns and is brilliant, so the self is of such beauty, healthy after death."

279. "What do you think, Kaccāna, a lapis lazuli gem that is beautiful, of pure origin, octagonal, well polished, placed on a pale-yellow blanket, shines and burns and is brilliant, or a fire-fly worm in the dark of the night - of these two colours, which colour is more brilliant and more sublime?" "That, Master Gotama, which is a fire-fly worm in the dark of the night, this of these two colours is more brilliant and more sublime."

"What do you think, Kaccāna, a fire-fly worm in the dark of the night, or an oil lamp in the dark of the night - of these two colours, which colour is more brilliant and more sublime?" "That, Master Gotama, which is an oil lamp in the dark of the night, this of these two colours is more brilliant and more sublime."

"What do you think, Kaccāna, an oil lamp in the dark of the night, or a great mass of fire in the dark of the night - of these two colours, which colour is more brilliant and more sublime?" "That, Master Gotama, which is a great mass of fire in the dark of the night, this of these two colours is more brilliant and more sublime."

"What do you think, Kaccāna, a great mass of fire in the dark of the night, or the morning star at the time towards break of dawn when the sky is clear and free from clouds - of these two colours, which colour is more brilliant and more sublime?" "That, Master Gotama, which is the morning star at the time towards break of dawn when the sky is clear and free from clouds, this of these two colours is more brilliant and more sublime." "What do you think, Kaccāna, the morning star at the time towards break of dawn when the sky is clear and free from clouds, or the moon on the uposatha day, the fifteenth, when the sky is clear and free from clouds, at the time of midnight - of these two colours, which colour is more brilliant and more sublime?" "That, Master Gotama, which is the moon on the uposatha day, the fifteenth, when the sky is clear and free from clouds, at the time of midnight, this of these two colours is more brilliant and more sublime." "What do you think, Kaccāna, the moon on the uposatha day, the fifteenth, when the sky is clear and free from clouds, at the time of midnight, or the sun in the last month of the rains, in the autumn season, when the sky is clear and free from clouds, at the noon period of the day - of these two colours, which colour is more brilliant and more sublime?" "That, Master Gotama, which is the sun in the last month of the rains, in the autumn season, when the sky is clear and free from clouds, at the noon period of the day - this of these two colours is more brilliant and more sublime." "Therefore, Kaccāna, there are many, indeed more, gods who do not partake of the radiance of this moon and sun - that I understand. And yet I do not say: 'There is no other colour more superior and more sublime than that colour.' And yet you, Kaccāna, say 'that colour which is more inferior and more despised than a fire-fly worm, that is the supreme colour'; yet you do not declare that colour."

280. "There are, Kaccāna, these five types of sensual pleasure. Which five? Forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; sounds cognizable by ear... etc. odours cognizable by nose... flavours cognizable by tongue... tangible objects cognizable by body that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing - these, Kaccāna, are the five types of sensual pleasure. Whatever happiness and pleasure arises dependent on these five types of sensual pleasure, Kaccāna, this is called sensual happiness. Thus from sensual pleasures comes sensual happiness, from sensual happiness comes the highest happiness of sensuality, there the highest is declared."

When this was said, the wandering ascetic Vekhanasa said this to the Blessed One - "It is wonderful, Master Gotama, it is marvellous, Master Gotama! How well spoken is this by Master Gotama - 'From sensual pleasures comes sensual happiness, from sensual happiness comes the highest happiness of sensuality, there the highest is declared.' - "This is difficult to know, Kaccāna, by you who hold a different view, a different acceptance, a different preference, a different practice, a different teacher's doctrine - sensual pleasures or sensual happiness or the highest happiness of sensuality. Those monks, Kaccāna, who are Worthy Ones, who have eliminated the mental corruptions, who have lived the holy life, who have done what was to be done, who have laid down the burden, who have attained their own welfare, who have completely destroyed the fetter of becoming, who are completely liberated through final knowledge, they would know this - sensual pleasures or sensual happiness or the highest happiness of sensuality."

281. When this was said, the wandering ascetic Vekhanasa, angry and displeased, jeering at the Blessed One, scoffing at the Blessed One, speaking against the Blessed One, thinking "The ascetic Gotama will be brought to disgrace," said this to the Blessed One - "Just so, here some ascetics and brahmins, not knowing the past, not seeing the future, and yet 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being' - 'we understand' - they acknowledge. This speech of theirs turns out to be ridiculous, turns out to be mere words, turns out to be void, turns out to be hollow." "Those ascetics and brahmins, Kaccāna, who, not knowing the past, not seeing the future, 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being' - 'we understand' - they acknowledge; for them that itself is a reasonable refutation. But, Kaccāna, let the past be, let the future be. 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, before long he will know for himself, he will see for himself - 'Thus indeed there is complete release from bondage, that is to say, from the bondage of ignorance.' Just as, Kaccāna, a young boy, dull, an infant lying on his back, might be bound with five bonds including the neck, with thread bonds; following his growth, following the maturing of his faculties, those bonds would be released; he would know 'I am released' but not the bondage. Just so indeed, Kaccāna, 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, before long he will know for himself, he will see for himself - 'Thus indeed there is complete release from bondage, that is to say, from the bondage of ignorance.'"

When this was said, the wandering ascetic Vekhanasa said this to the Blessed One - "Excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life."

The Discourse on Vekhanasa is concluded as tenth.

The Chapter on Wandering Ascetics is concluded as third.

Its summary:

4.

The Chapter on Kings

1.

The Discourse on Ghaṭikāra

282. Thus have I heard - On one occasion the Blessed One was wandering on a journey among the Kosalans together with a large Community of monks. Then the Blessed One, having turned aside from the road, manifested a smile at a certain spot. Then this occurred to the Venerable Ānanda: "What is the cause, what is the condition, for the Blessed One's manifestation of a smile? Tathāgatas do not manifest a smile without reason." Then the Venerable Ānanda, having arranged his robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One: "What, venerable sir, is the cause, what is the condition, for the Blessed One's manifestation of a smile? Tathāgatas do not manifest a smile without reason." "Once upon a time, Ānanda, in this region there was a village-market-town named Vegaḷiṅga, prosperous and flourishing, very populous, crowded with people. The Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, Ānanda, dwelt in dependence on the village-market-town of Vegaḷiṅga. Here, Ānanda, was the park of the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One. Here, Ānanda, the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, sitting, exhorted the Community of monks." Then the Venerable Ānanda, having prepared the double robe folded in four, said this to the Blessed One: "If so, venerable sir, let the Blessed One sit down here. This piece of ground will have been used by two Worthy Ones, Perfectly Self-awakened Ones." The Blessed One sat down on the prepared seat. Having sat down, the Blessed One addressed the Venerable Ānanda -

"Once upon a time, Ānanda, in this region there was a village-market-town named Vegaḷiṅga, prosperous and flourishing, very populous, crowded with people. The Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, Ānanda, dwelt in dependence on the village-market-town of Vegaḷiṅga. Here, Ānanda, was the park of the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One. Here, Ānanda, the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, sitting, exhorts the Community of monks.

283. "In Vegaḷiṅga, Ānanda, a market town, there was a potter named Ghaṭikāra who was an attendant, a chief attendant, of the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One. The potter Ghaṭikāra, Ānanda, had a friend, a dear friend, a young man named Jotipāla. Then, Ānanda, the potter Ghaṭikāra addressed the young man Jotipāla: 'Come, my dear Jotipāla, let us approach the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, to see him. For seeing that Blessed One, the Worthy One, the Perfectly Self-awakened One, is highly honoured by me.' When this was said, Ānanda, the young man Jotipāla said this to the potter Ghaṭikāra: 'Enough, my dear Ghaṭikāra. What is the use of seeing that bald-headed little ascetic?' For the second time, Ānanda, etc. For the third time, Ānanda, the potter Ghaṭikāra said this to the young man Jotipāla: 'Come, my dear Jotipāla, let us approach the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, to see him. For seeing that Blessed One, the Worthy One, the Perfectly Self-awakened One, is highly honoured by me.' For the third time, Ānanda, the young man Jotipāla said this to the potter Ghaṭikāra: 'Enough, my dear Ghaṭikāra. What is the use of seeing that bald-headed little ascetic?' 'If so, my dear Jotipāla, let us take bathing paste and go to the river to bathe.' 'Yes, my dear,' Ānanda, the young man Jotipāla assented to the potter Ghaṭikāra. Then, Ānanda, the potter Ghaṭikāra and the young man Jotipāla, having taken bathing paste, went to the river to bathe.

284. Then, Ānanda, the potter Ghaṭikāra addressed the young man Jotipāla: 'This, my dear Jotipāla, is the park not far from the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One. Come, my dear Jotipāla, let us approach the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, to see him. For seeing that Blessed One, the Worthy One, the Perfectly Self-awakened One, is highly honoured by me.' When this was said, Ānanda, the young man Jotipāla said this to the potter Ghaṭikāra: 'Enough, my dear Ghaṭikāra. What is the use of seeing that bald-headed little ascetic?' For the second time, Ānanda, etc. For the third time, Ānanda, the potter Ghaṭikāra said this to the young man Jotipāla: 'This, my dear Jotipāla, is the park not far from the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One. Come, my dear Jotipāla, let us approach the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, to see him. For seeing that Blessed One, the Worthy One, the Perfectly Self-awakened One, is highly honoured by me.' For the third time, Ānanda, the young man Jotipāla said this to the potter Ghaṭikāra: 'Enough, my dear Ghaṭikāra. What is the use of seeing that bald-headed little ascetic?' Then, Ānanda, the potter Ghaṭikāra, having grasped the young man Jotipāla by the waist-band, said this: 'This, my dear Jotipāla, is the park not far from the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One. Come, my dear Jotipāla, let us approach the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, to see him. For seeing that Blessed One, the Worthy One, the Perfectly Self-awakened One, is highly honoured by me.' Then, Ānanda, the young man Jotipāla, having unfastened his waist-band, said this to the potter Ghaṭikāra: 'Enough, my dear Ghaṭikāra. What is the use of seeing that bald-headed little ascetic?' Then, Ānanda, the potter Ghaṭikāra, having grasped the young man Jotipāla, who had bathed his head, by the hair, said this: 'This, my dear Jotipāla, is the park not far from the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One. Come, my dear Jotipāla, let us approach the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, to see him. For seeing that Blessed One, the Worthy One, the Perfectly Self-awakened One, is highly honoured by me.' Then, Ānanda, this thought occurred to the young man Jotipāla: 'Wonderful indeed, friend, marvellous indeed, friend! That this potter Ghaṭikāra, being of inferior birth, should think to grasp us, who have bathed our head, by the hair; surely this will not be a trivial matter, I think.' He said this to the potter Ghaṭikāra: 'Even to that extent, my dear Ghaṭikāra?' 'Even to that extent, my dear Jotipāla. For seeing that Blessed One, the Worthy One, the Perfectly Self-awakened One, is so highly honoured by me.' 'If so, my dear Ghaṭikāra, release me; we shall go.'

285. "Then, Ānanda, the potter Ghaṭikāra and the young man Jotipāla approached the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One; having approached, the potter Ghaṭikāra paid respect to the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, and sat down to one side. But the young man Jotipāla exchanged friendly greetings with the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, Ānanda, the potter Ghaṭikāra said this to the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One - "This, venerable sir, is my friend, the young man Jotipāla, a dear friend. Let the Blessed One teach him the Teaching." Then, Ānanda, the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, instructed, encouraged, inspired, and gladdened the potter Ghaṭikāra and the young man Jotipāla with a talk on the Teaching. Then, Ānanda, the potter Ghaṭikāra and the young man Jotipāla, having been instructed, encouraged, inspired, and gladdened by the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, with a talk on the Teaching, having delighted in and given thanks for what the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, had said, rose from their seats, paid respect to the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, circumambulated him keeping him on their right, and departed.

286. "Then, Ānanda, the young man Jotipāla said this to the potter Ghaṭikāra - 'While hearing this Teaching, my dear Ghaṭikāra, and yet will you not go forth from home into homelessness?' 'Do you not know me, my dear Jotipāla, I support my blind and aged mother and father?' 'If so, my dear Ghaṭikāra, I shall go forth from home into homelessness.' Then, Ānanda, the potter Ghaṭikāra and the young man Jotipāla approached the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One; having approached, they paid respect to the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, and sat down to one side. Seated to one side, Ānanda, the potter Ghaṭikāra said this to the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One - "This, venerable sir, is my friend, the young man Jotipāla, a dear friend. May the Blessed One give him the going forth." The young man Jotipāla, Ānanda, received the going forth in the presence of the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, he received full ordination.

287. "Then, Ānanda, the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, having dwelt at Vegaḷiṅga as long as he liked after the young man Jotipāla had been recently fully ordained, after a fortnight of full ordination, set out on a journey towards Bārāṇasī. Wandering on a journey gradually, he arrived at Bārāṇasī. There, Ānanda, the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, dwelt at Bārāṇasī in the Deer Park at Isipatana. Ānanda, King Kikī of Kāsi heard - 'It seems that the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, has arrived at Bārāṇasī and is dwelling at Bārāṇasī in the Deer Park at Isipatana.' Then, Ānanda, King Kikī of Kāsi, having had the finest vehicles harnessed, having ascended the finest vehicle, departed from Bārāṇasī with the finest vehicles with great royal pomp to see the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One. Having gone by vehicle as far as the ground was passable for vehicles, he descended from the vehicle and approached the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, on foot; having approached, he paid respect to the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, and sat down to one side. To King Kikī of Kāsi seated to one side, Ānanda, the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, instructed, encouraged, inspired, and gladdened him with a talk on the Teaching. Then, Ānanda, King Kikī of Kāsi, having been instructed, encouraged, inspired, and gladdened by the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, with a talk on the Teaching, said this to the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One - "May the Blessed One consent to accept a meal from me tomorrow together with the Community of monks, venerable sir." The Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, Ānanda, consented by silence. Then, Ānanda, King Kikī of Kāsi, having learned of the Blessed One Kassapa, the Perfectly Self-awakened One's acceptance, rose from his seat, paid respect to the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, circumambulated him keeping him on his right, and departed. Then, Ānanda, King Kikī of Kāsi, after that night had passed, having had superior solid and soft food prepared at his own dwelling - rice stored in pale-coloured bundles with the dark grains removed, with various curries and various vegetables - announced the time to the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One - "It is time, venerable sir, the meal is ready."

288. "Then, Ānanda, the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of King Kikī of Kāsi; having approached, he sat down on the prepared seat together with the Community of monks. Then, Ānanda, King Kikī of Kāsi with his own hand satisfied and served the Community of monks headed by the Buddha with superior solid and soft food. Then, Ānanda, King Kikī of Kāsi, when the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, had finished eating and had removed his hand from the bowl, having taken a certain low seat, sat down to one side. Seated to one side, Ānanda, King Kikī of Kāsi said this to the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One - "May the Blessed One consent to a rains residence at Bārāṇasī for me, venerable sir; there will be such support for the Community." "Enough, great king. My rains residence has been consented to." For the second time, Ānanda, etc. For the third time, Ānanda, King Kikī of Kāsi said this to the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One - "May the Blessed One consent to a rains residence at Bārāṇasī for me, venerable sir; there will be such support for the Community." "Enough, great king. My rains residence has been consented to." Then, Ānanda, for King Kikī of Kāsi, thinking "The Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, does not consent to a rains residence at Bārāṇasī for me," there was indeed alteration, there was displeasure. Then, Ānanda, King Kikī of Kāsi said this to the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One - "Is there indeed, venerable sir, anyone else who is a better attendant than me?"

"There is, great king, a village-market-town named Vegaḷiṅga. There is a potter named Ghaṭikāra; he is my attendant, my chief attendant. But for you, great king, thinking 'The Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, does not consent to a rains residence at Bārāṇasī for me,' there is indeed alteration, there is displeasure. This does not exist for the potter Ghaṭikāra, nor will it exist. The potter Ghaṭikāra, great king, has gone for refuge to the Buddha, has gone for refuge to the Teaching, has gone for refuge to the Community. The potter Ghaṭikāra, great king, abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, abstains from spirits, liquor and intoxicants that cause negligence. The potter Ghaṭikāra, great king, is endowed with unwavering confidence in the Buddha, is endowed with unwavering confidence in the Teaching, is endowed with unwavering confidence in the Community, is endowed with morality pleasing to the noble ones. The potter Ghaṭikāra, great king, is without uncertainty about suffering, without uncertainty about the origin of suffering, without uncertainty about the cessation of suffering, without uncertainty about the practice leading to the cessation of suffering. The potter Ghaṭikāra, great king, eats only one meal a day, leads the holy life, is moral, of good character. The potter Ghaṭikāra, great king, has laid aside gems and gold, is free from gold and silver. The potter Ghaṭikāra, great king, having laid down the pestle, does not dig the earth with his own hand. Whatever there is from a collapsed riverbank or dug up by rats, having brought that with a carrying pole and having made vessels, he says thus - 'Here whoever wishes, having deposited bags of rice or bags of mung beans or bags of peas, may take whatever he wishes.' The potter Ghaṭikāra, great king, supports his blind and aged mother and father. The potter Ghaṭikāra, great king, with the utter elimination of the five lower mental fetters, is one of spontaneous birth, attaining final nibbāna there, not subject to return from that world.

289. "'On one occasion, great king, I was dwelling in a market town named Vegaḷiṅga. Then, great king, in the earlier period of the day, having dressed, taking my bowl and robe, I approached the mother and father of the potter Ghaṭikāra; having approached, I said this to the mother and father of the potter Ghaṭikāra: "Well now, where has this Bhaggava gone?" "Your attendant has gone out, venerable sir; having taken cooked rice from the pot and curry from the vessel, eat." Then, great king, having taken cooked rice from the pot and curry from the vessel, having eaten, I rose from my seat and departed. Then, great king, the potter Ghaṭikāra approached his mother and father; having approached, he said this to his mother and father: "Who, having taken cooked rice from the pot and curry from the vessel, having eaten, rose from his seat and departed?" "Kassapa, dear, the Blessed One, the Worthy One, the Perfectly Self-awakened One, having taken cooked rice from the pot and curry from the vessel, having eaten, rose from his seat and departed." Then, great king, this occurred to the potter Ghaṭikāra: "It is a gain for me indeed, it is well-gained for me indeed, that the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, is thus intimate with me." Then, great king, rapture and happiness did not leave the potter Ghaṭikāra for a fortnight, and his mother and father for a week.

290. "'On one occasion, great king, I was dwelling right there in a market town named Vegaḷiṅga. Then, great king, in the earlier period of the day, having dressed, taking my bowl and robe, I approached the mother and father of the potter Ghaṭikāra; having approached, I said this to the mother and father of the potter Ghaṭikāra: "Well now, where has this Bhaggava gone?" "Your attendant has gone out, venerable sir; having taken food made with flour from the basket and curry from the vessel, eat." Then, great king, having taken food made with flour from the basket and curry from the vessel, having eaten, I rose from my seat and departed. Then, great king, the potter Ghaṭikāra approached his mother and father; having approached, he said this to his mother and father: "Who, having taken food made with flour from the basket and curry from the vessel, having eaten, rose from his seat and departed?" "Kassapa, dear, the Blessed One, the Worthy One, the Perfectly Self-awakened One, having taken food made with flour from the basket and curry from the vessel, having eaten, rose from his seat and departed." Then, great king, this occurred to the potter Ghaṭikāra: "It is a gain for me indeed, it is well-gained for me indeed, that the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, is thus intimate with me." Then, great king, rapture and happiness did not leave the potter Ghaṭikāra for a fortnight, and his mother and father for a week.

291. "'On one occasion, great king, I was dwelling right there in a market town named Vegaḷiṅga. Now at that time the hut was being rained upon. Then, great king, I addressed the monks: "Go, monks, find out if there is grass at the dwelling of the potter Ghaṭikāra." When this was said, great king, those monks said this to me: "There is no grass, venerable sir, at the dwelling of the potter Ghaṭikāra, but there is a grass roof at his workshop." "Go, monks, remove the grass from the workshop of the potter Ghaṭikāra." Then, great king, those monks removed the grass from the workshop of the potter Ghaṭikāra. Then, great king, the mother and father of the potter Ghaṭikāra said this to those monks: "Who is removing the grass from the workshop?" "Monks, sister, the hut of the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, is being rained upon." "Take it, venerable sirs, take it, dear ones." Then, great king, the potter Ghaṭikāra approached his mother and father; having approached, he said this to his mother and father: "Who removed the grass from the workshop?" "Monks, dear, it seems the hut of the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, is being rained upon." Then, great king, this occurred to the potter Ghaṭikāra: "It is a gain for me indeed, it is well-gained for me indeed, that the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, is thus intimate with me." Then, great king, rapture and happiness did not leave the potter Ghaṭikāra for a fortnight, and his mother and father for a week. Then, great king, the entire workshop stood with the sky as its roof for three months, and the rain did not fall upon it. And such, great king, was the potter Ghaṭikāra.' 'It is a gain, venerable sir, for the potter Ghaṭikāra, it is well-gained, venerable sir, for the potter Ghaṭikāra, that the Blessed One is thus intimate with him.'"

292. "Then, Ānanda, King Kikī of Kāsi sent to the potter Ghaṭikāra about five hundred cartloads of rice-grain, rice stored in pale-coloured bundles, and curry suitable for it. Then, Ānanda, those king's men approached the potter Ghaṭikāra and said this: 'These, venerable sir, about five hundred cartloads of rice-grain have been sent by King Kikī of Kāsi, rice stored in pale-coloured bundles, and curry suitable for it. Please accept them, venerable sir.' 'The king has much to do, has many duties. It is enough for me! Let it be the king's.' Now, Ānanda, you might think thus: 'Surely another was the young man Jotipāla at that time.' But this, Ānanda, should not be seen thus. I was the young man Jotipāla at that time."

This is what the Blessed One said. Delighted, the Venerable Ānanda rejoiced in what the Blessed One had said.

The Discourse on Ghaṭikāra is concluded as first.

2.

The Discourse on Raṭṭhapāla

293. Thus have I heard - On one occasion the Blessed One was wandering on a journey among the Kurus together with a large Community of monks, and arrived at a market town of the Kurus named Thullakoṭṭhika. The brahmin householders of Thullakoṭṭhika heard - "Indeed, my dear, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, wandering on a journey among the Kurus together with a large Community of monks, has arrived at Thullakoṭṭhika. And concerning that Master Gotama, such a good reputation has arisen - '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, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. Good indeed is the seeing of such Worthy Ones." Then the brahmin householders of Thullakoṭṭhika approached the Blessed One; having approached, 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 in the presence of the Blessed One, sat down to one side; some, remaining silent, sat down to one side. The Blessed One instructed, encouraged, inspired, and gladdened the brahmin householders of Thullakoṭṭhika seated to one side with a talk on the Teaching.

294. Now at that time a son of good family named Raṭṭhapāla, a son of the leading family in that very Thullakoṭṭhika, was seated in that assembly. Then this thought occurred to the son of good family Raṭṭhapāla - "In whatever way I understand the teaching taught by the Blessed One, it is not easy for one dwelling in a house to live the holy life that is completely perfect, completely pure, polished like a conch shell. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?" Then the brahmin householders of Thullakoṭṭhika, having been instructed, encouraged, inspired, and gladdened by the Blessed One with a talk on the Teaching, having delighted in and given thanks for what the Blessed One had said, rose from their seats, paid respect to the Blessed One, circumambulated him keeping him on their right, and departed. Then the son of good family Raṭṭhapāla, when the brahmin householders of Thullakoṭṭhika had recently departed, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the son of good family Raṭṭhapāla said this to the Blessed One - "In whatever way I understand the teaching taught by the Blessed One, venerable sir, it is not easy for one dwelling in a house to live the holy life that is completely perfect, completely pure, polished like a conch shell. I wish, venerable sir, to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness. May I, venerable sir, receive the going forth in the presence of the Blessed One, may I receive full ordination. May the Blessed One give me the going forth." "But have you, Raṭṭhapāla, been permitted by your mother and father for the going forth from home into homelessness?" "I have not, venerable sir, been permitted by my mother and father for the going forth from home into homelessness." "Indeed, Raṭṭhapāla, Tathāgatas do not give the going forth to a son who has not been permitted by his mother and father." "I will, venerable sir, act in such a way that my mother and father will permit me for the going forth from home into homelessness."

295. Then the son of good family Raṭṭhapāla, having risen from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and approached his mother and father; having approached, he said this to his mother and father: "Mother and father, in whatever way I understand the teaching taught by the Blessed One, it is not easy for one dwelling in a house to live the holy life that is completely perfect, completely pure, polished like a conch shell. I wish, having shaved off my hair and beard, having put on ochre robes, to go forth from home into homelessness. Allow me to go forth from home into homelessness." When this was said, the mother and father of the son of good family Raṭṭhapāla said this to the son of good family Raṭṭhapāla: "You, dear Raṭṭhapāla, are our only son, dear, agreeable, delicately nurtured, delicately brought up. You, dear Raṭṭhapāla, do not know any suffering. Even by death we will be separated from you unwillingly. Why then would we allow you while living to go forth from home into homelessness?" For the second time the son of good family Raṭṭhapāla... etc. For the third time the son of good family Raṭṭhapāla said this to his mother and father: "Mother and father, in whatever way I understand the teaching taught by the Blessed One, it is not easy for one dwelling in a house to live the holy life that is completely perfect, completely pure, polished like a conch shell. I wish, having shaved off my hair and beard, having put on ochre robes, to go forth from home into homelessness. Allow me to go forth from home into homelessness." For the third time the mother and father of the son of good family Raṭṭhapāla said this to the son of good family Raṭṭhapāla: "You, dear Raṭṭhapāla, are our only son, dear, agreeable, delicately nurtured, delicately brought up. You, dear Raṭṭhapāla, do not know any suffering. Even by death we will be separated from you unwillingly. Why then would we allow you while living to go forth from home into homelessness?"

296. Then the son of good family Raṭṭhapāla - "My mother and father do not allow me to go forth from home into homelessness" - lay down right there on the bare ground - "Either my death will be here or my going forth." Then the son of good family Raṭṭhapāla did not eat even one meal, did not eat even two meals, did not eat even three meals, did not eat even four meals, did not eat even five meals, did not eat even six meals, did not eat even seven meals. Then the mother and father of the son of good family Raṭṭhapāla said this to the son of good family Raṭṭhapāla - "You, dear Raṭṭhapāla, are our only son, dear, agreeable, delicately nurtured, delicately brought up. You, dear Raṭṭhapāla, do not know any suffering. Even by death we will be separated from you unwillingly. Why then would we allow you while living to go forth from home into homelessness? Rise up, dear Raṭṭhapāla, eat and drink and amuse yourself; eating, drinking, amusing yourself, enjoying sensual pleasures, performing meritorious deeds, be delighted. We do not allow you to go forth from home into homelessness. Even by death we will be separated from you unwillingly. Why then would we allow you while living to go forth from home into homelessness?" When this was said, the son of good family Raṭṭhapāla remained silent. For the second time the mother and father of the son of good family Raṭṭhapāla said this to the son of good family Raṭṭhapāla... etc. For the second time the son of good family Raṭṭhapāla remained silent. For the third time the mother and father of the son of good family Raṭṭhapāla said this to the son of good family Raṭṭhapāla: "You, dear Raṭṭhapāla, are our only son, dear, agreeable, delicately nurtured, delicately brought up. You, dear Raṭṭhapāla, do not know any suffering. Even by death we will be separated from you unwillingly. Why then would we allow you while living to go forth from home into homelessness? Rise up, dear Raṭṭhapāla, eat and drink and amuse yourself; eating, drinking, amusing yourself, enjoying sensual pleasures, performing meritorious deeds, be delighted. We do not allow you to go forth from home into homelessness. Even by death we will be separated from you unwillingly. Why then would we allow you while living to go forth from home into homelessness?" For the third time the son of good family Raṭṭhapāla remained silent.

297. Then the friends of the son of good family Raṭṭhapāla approached the son of good family Raṭṭhapāla; having approached, they said this to the son of good family Raṭṭhapāla: "You, my dear Raṭṭhapāla, are the only son of your mother and father, dear, agreeable, delicately nurtured, delicately brought up. You, my dear Raṭṭhapāla, do not know any suffering. Even by death your mother and father will be separated from you unwillingly. Why then would they allow you while living to go forth from home into homelessness? Rise up, my dear Raṭṭhapāla, eat and drink and amuse yourself; eating, drinking, amusing yourself, enjoying sensual pleasures, performing meritorious deeds, be delighted. Your mother and father will not allow you to go forth from home into homelessness. Even by death your mother and father will be separated from you unwillingly. Why then would they allow you while living to go forth from home into homelessness?" When this was said, the son of good family Raṭṭhapāla remained silent. For the second time etc. For the third time the friends of the son of good family Raṭṭhapāla said this to the son of good family Raṭṭhapāla: "You, my dear Raṭṭhapāla, are the only son of your mother and father, dear, agreeable, delicately nurtured, delicately brought up. You, my dear Raṭṭhapāla, do not know any suffering. Even by death your mother and father will be separated from you unwillingly. Why then would they allow you while living to go forth from home into homelessness? Rise up, my dear Raṭṭhapāla, eat and drink and amuse yourself; eating, drinking, amusing yourself, enjoying sensual pleasures, performing meritorious deeds, be delighted. Your mother and father will not allow you to go forth from home into homelessness. Even by death your mother and father will be separated from you unwillingly. Why then would they allow you while living to go forth from home into homelessness?" For the third time the son of good family Raṭṭhapāla remained silent.

298. Then the friends of the son of good family Raṭṭhapāla approached the mother and father of the son of good family Raṭṭhapāla; having approached, they said this to the mother and father of the son of good family Raṭṭhapāla: "Mother and father, this son of good family Raṭṭhapāla has lain down right there on the bare ground - 'Either my death will be here or my going forth.' If you do not allow the son of good family Raṭṭhapāla to go forth from home into homelessness, right there death will come to him. But if you allow the son of good family Raṭṭhapāla to go forth from home into homelessness, you will see him even when gone forth. If the son of good family Raṭṭhapāla does not find delight in the going forth from home into homelessness, what other destination will there be for him? He will return right here. Allow the son of good family Raṭṭhapāla to go forth from home into homelessness." "We allow, dear sons, the son of good family Raṭṭhapāla to go forth from home into homelessness. But when gone forth, he should come to see his mother and father." Then the friends of the son of good family Raṭṭhapāla approached the son of good family Raṭṭhapāla; having approached, they said this to the son of good family Raṭṭhapāla: "Rise up, my dear Raṭṭhapāla, you have been permitted by your mother and father for the going forth from home into homelessness. But when gone forth, you should come to see your mother and father."

299. Then the son of good family Raṭṭhapāla, having risen, having gained strength, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the son of good family Raṭṭhapāla said this to the Blessed One - "I have been permitted, venerable sir, by my mother and father for the going forth from home into homelessness. May the Blessed One give me the going forth." The son of good family Raṭṭhapāla received the going forth in the presence of the Blessed One, he received full ordination. Then the Blessed One, when the Venerable Raṭṭhapāla had been recently fully ordained, after a fortnight of full ordination, having dwelt at Thullakoṭṭhika as long as he liked, set out on a journey towards Sāvatthī. Wandering on a journey gradually, he arrived at Sāvatthī. There the Blessed One stayed at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the Venerable Raṭṭhapāla, 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 - the final goal of the holy life, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." And the Venerable Raṭṭhapāla became one of the Worthy Ones.

Then the Venerable Raṭṭhapāla 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 Raṭṭhapāla said this to the Blessed One - "I wish, venerable sir, to show myself to my mother and father, if the Blessed One permits me." Then the Blessed One, having encompassed the mind of the Venerable Raṭṭhapāla with his own mind, attended to it. When the Blessed One knew - "The son of good family Raṭṭhapāla is incapable of rejecting the training and returning to the lower life," then the Blessed One said this to the Venerable Raṭṭhapāla - "Now do as you think fit, Raṭṭhapāla." Then the Venerable Raṭṭhapāla, rising from his seat, having paid respect to the Blessed One, circumambulated him keeping him on his right, set in order his lodging, and taking his bowl and robe, set out on a journey towards Thullakoṭṭhika. Wandering on a journey gradually, he arrived at Thullakoṭṭhika. There the Venerable Raṭṭhapāla stayed at Thullakoṭṭhika in King Korabya's deer park. Then the Venerable Raṭṭhapāla, having dressed in the earlier period of the day, taking his bowl and robe, entered Thullakoṭṭhika for almsfood. Walking for almsfood successively in Thullakoṭṭhika, he approached his own father's dwelling. Now at that time the Venerable Raṭṭhapāla's father was having his hair combed in the middle door-hall. The Venerable Raṭṭhapāla's father saw the Venerable Raṭṭhapāla coming from afar. Having seen him, he said this - "By these shaven-headed little ascetics our only son, dear and agreeable, was given the going forth." Then the Venerable Raṭṭhapāla at his own father's dwelling received neither a gift nor a refusal; on the contrary, he received only abuse. Now at that time a female slave of the Venerable Raṭṭhapāla's relatives was about to throw away some food made with flour from the previous evening. Then the Venerable Raṭṭhapāla said this to that female slave of his relatives - "If that is to be thrown away, sister, pour it here into my bowl." Then the female slave of the Venerable Raṭṭhapāla's relatives, while pouring that food made with flour from the previous evening into the Venerable Raṭṭhapāla's bowl, recognised the sign of his hands and feet and voice.

300. Then a female slave of the Venerable Raṭṭhapāla's relatives approached the Venerable Raṭṭhapāla's mother; having approached, she said this to the Venerable Raṭṭhapāla's mother - "May you know, my lady - 'The master's son Raṭṭhapāla has arrived.'" "If, woman, you speak the truth, I make you a freed slave." Then the Venerable Raṭṭhapāla's mother approached the Venerable Raṭṭhapāla's father; having approached, she said this to the Venerable Raṭṭhapāla's father - "May you know, householder - 'The son of good family Raṭṭhapāla has arrived, they say.'" Now at that time the Venerable Raṭṭhapāla was eating that food made with flour from the previous evening, leaning against a certain wall. Then the Venerable Raṭṭhapāla's father approached the Venerable Raṭṭhapāla; having approached, he said this to the Venerable Raṭṭhapāla - "Is it really so, dear Raṭṭhapāla, that you will eat food made with flour from the previous evening? Should you not go to your own home, dear Raṭṭhapāla?" "From where, householder, would we who have gone forth from home into homelessness have a home? We are homeless, householder. We went to your home, householder, but there we received neither a gift nor a refusal; on the contrary, we received only abuse." "Come, dear Raṭṭhapāla, let us go to the house." "Enough, householder, my meal duty is done for today." "If so, dear Raṭṭhapāla, consent to a meal for tomorrow." The Venerable Raṭṭhapāla consented by silence. Then the Venerable Raṭṭhapāla's father, having learned of the Venerable Raṭṭhapāla's acceptance, approached his own dwelling; having approached, having had a great heap of gold and money prepared and covered with mats, he addressed the Venerable Raṭṭhapāla's former wives - "Come, daughters-in-law, adorn yourselves with whatever adornment you were formerly adorned with when you were dear and agreeable to the son of good family Raṭṭhapāla."

301. Then the Venerable Raṭṭhapāla's father, after that night had passed, having had superior solid and soft food prepared at his own dwelling, announced the time to the Venerable Raṭṭhapāla – "It is time, dear Raṭṭhapāla, the meal is ready." Then the Venerable Raṭṭhapāla, having dressed in the earlier period of the day, taking his bowl and robe, approached his own father's dwelling; having approached, he sat down on the prepared seat. Then the Venerable Raṭṭhapāla's father, having had that heap of gold and money uncovered, said this to the Venerable Raṭṭhapāla – "This, dear Raṭṭhapāla, is your maternal wealth, another is paternal, another is from your grandfather. It is possible, dear Raṭṭhapāla, both to enjoy wealth and to make merit. Come, dear Raṭṭhapāla, having returned to the lower life, enjoy wealth and make merit." "If you would do as I say, householder, having loaded this heap of gold and money onto carts and having had it carried away, you would have it sunk in the middle of the river Ganges in the stream. What is the reason for this? For whatever sorrow, lamentation, pain, displeasure, and anguish will arise for you, householder, on account of that." Then the Venerable Raṭṭhapāla's former wives, each having taken hold of his feet, said this to the Venerable Raṭṭhapāla – "What are they like, master's son, those nymphs for whose sake you live the holy life?" "We do not, sister, live the holy life for the sake of nymphs." "The master's son Raṭṭhapāla addresses us with the term 'sister'" – they fainted and fell down right there. Then the Venerable Raṭṭhapāla said this to his father – "If, householder, food is to be given, give it; do not trouble us." "Eat, dear Raṭṭhapāla, the meal is ready." Then the Venerable Raṭṭhapāla's father with his own hand satisfied and served the Venerable Raṭṭhapāla with superior solid and soft food.

302. Then the Venerable Raṭṭhapāla, having finished eating, with his hand removed from the bowl, while standing, spoke these verses –

Then the Venerable Raṭṭhapāla, having spoken these verses while standing, approached King Korabya's deer park; having approached, he sat down for the day residence at the foot of a certain tree.

303. Then King Korabya addressed Migava – "Clean, my dear Migava, the deer park pleasure ground; let us go to see the beautiful grounds." "Yes, Sire," Migava replied to King Korabya, and while cleaning the deer park, he saw the Venerable Raṭṭhapāla seated for the day's abiding at the foot of a certain tree. Having seen him, he approached King Korabya; having approached, he said this to King Korabya – "The deer park is clean for you, Sire. And there is here a son of good family named Raṭṭhapāla, a son of the leading family in this very Thullakoṭṭhika, whose praises you have been repeatedly speaking; he is seated for the day's abiding at the foot of a certain tree." "If so, my dear Migava, enough of the pleasure ground for today. We will now attend upon that Venerable Raṭṭhapāla." Then King Korabya, having said "Distribute all the solid and soft food that has been prepared there," having had the finest vehicles harnessed, having ascended the finest vehicle, departed from Thullakoṭṭhika with the finest vehicles with great royal pomp to see the Venerable Raṭṭhapāla. Having gone by vehicle as far as the ground was passable for vehicles, he descended from the vehicle and approached the Venerable Raṭṭhapāla on foot with an eminent assembly of eminent officials; having approached, he exchanged friendly greetings with the Venerable Raṭṭhapāla. Having concluded the pleasant and memorable talk, he stood to one side. Standing to one side, King Korabya said this to the Venerable Raṭṭhapāla – "Let the Venerable Raṭṭhapāla sit here on the elephant rug." "Enough, great king, you sit down; I am seated on my own seat." King Korabya sat down on the prepared seat. Having sat down, King Korabya said this to the Venerable Raṭṭhapāla –

304. "There are these four losses, my dear Raṭṭhapāla, possessed of which losses some here, having shaved off their hair and beard, having put on ochre robes, go forth from home into homelessness. What are the four? Loss through ageing, loss through illness, loss of wealth, loss of relatives. And what, my dear Raṭṭhapāla, is loss through ageing? Here, my dear Raṭṭhapāla, someone is old, aged, elderly, one who has traversed the span of life, advanced in years. He considers thus: 'I am now old, aged, elderly, one who has traversed the span of life, advanced in years. It is not easy for me to acquire wealth not yet acquired or to make prosper wealth already acquired. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?' He, possessed of that loss through ageing, shaves off his hair and beard, puts on ochre robes, and goes forth from home into homelessness. This is called, my dear Raṭṭhapāla, loss through ageing. But the venerable Raṭṭhapāla is now young, a youth with jet-black hair, endowed with the blessing of youth, in the first stage of life. That loss through ageing does not exist for the venerable Raṭṭhapāla. What has the venerable Raṭṭhapāla known or seen or heard that he has gone forth from home into homelessness?

"And what, my dear Raṭṭhapāla, is loss through illness? Here, my dear Raṭṭhapāla, someone is sick, afflicted, severely ill. He considers thus: 'I am now sick, afflicted, severely ill. It is not easy for me to acquire wealth not yet acquired or to make prosper wealth already acquired. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?' He, possessed of that loss through illness, shaves off his hair and beard, puts on ochre robes, and goes forth from home into homelessness. This is called, my dear Raṭṭhapāla, loss through illness. But the venerable Raṭṭhapāla is now free from illness, free from disease, endowed with digestion that is even, neither too cold nor too hot. That loss through illness does not exist for the venerable Raṭṭhapāla. What has the venerable Raṭṭhapāla known or seen or heard that he has gone forth from home into homelessness?

"And what, my dear Raṭṭhapāla, is loss of wealth? Here, my dear Raṭṭhapāla, someone is wealthy, of great riches, of great possessions. His wealth gradually goes to utter elimination. He considers thus: 'I was formerly wealthy, of great riches, of great possessions. That wealth of mine has gradually gone to utter elimination. It is not easy for me to acquire wealth not yet acquired or to make prosper wealth already acquired. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?' He, possessed of that loss of wealth, shaves off his hair and beard, puts on ochre robes, and goes forth from home into homelessness. This is called, my dear Raṭṭhapāla, loss of wealth. But the venerable Raṭṭhapāla is a son of the leading family in this very Thullakoṭṭhika. That loss of wealth does not exist for the venerable Raṭṭhapāla. What has the venerable Raṭṭhapāla known or seen or heard that he has gone forth from home into homelessness?

"And what, friend Raṭṭhapāla, is loss of relatives? Here, friend Raṭṭhapāla, someone has many friends and colleagues, relatives and blood-relations. Those relatives of his gradually go to utter elimination. He considers thus: 'Formerly I had many friends and colleagues, relatives and blood-relations. Those of mine have gradually gone to utter elimination. It is not easy for me to acquire wealth not yet acquired or to make prosper wealth already acquired. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?' He, possessed of that loss of relatives, shaves off his hair and beard, puts on ochre robes, and goes forth from home into homelessness. This is called, friend Raṭṭhapāla, loss of relatives. But the venerable Raṭṭhapāla has many friends and colleagues, relatives and blood-relations in this very Thullakoṭṭhika. That loss of relatives does not exist for the venerable Raṭṭhapāla. What has the venerable Raṭṭhapāla known or seen or heard that he has gone forth from home into homelessness?

"These, friend Raṭṭhapāla, are the four kinds of loss, possessed of which some here shave off their hair and beard, put on ochre robes, and go forth from home into homelessness. Those do not exist for the venerable Raṭṭhapāla. What has the venerable Raṭṭhapāla known or seen or heard that he has gone forth from home into homelessness?"

305. "There are indeed, great king, four synopses of the Teaching recited by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, which I, having known and seen and heard, went forth from home into homelessness. Which four? 'The world is led on, unstable' - this indeed, great king, is the first synopsis of the Teaching recited by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, which I, having known and seen and heard, went forth from home into homelessness. 'The world is without shelter, without a lord' - this indeed, great king, is the second synopsis of the Teaching recited by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, which I, having known and seen and heard, went forth from home into homelessness. 'The world is without ownership, one must go having abandoned all' - this indeed, great king, is the third synopsis of the Teaching recited by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, which I, having known and seen and heard, went forth from home into homelessness. 'The world is deficient, unsatisfied, a slave of craving' - this indeed, great king, is the fourth synopsis of the Teaching recited by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, which I, having known and seen and heard, went forth from home into homelessness. These indeed, great king, are the four synopses of the Teaching recited by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, which I, having known and seen and heard, went forth from home into homelessness."

306. "'The world is led on, unstable' - the venerable Raṭṭhapāla said. How, my dear Raṭṭhapāla, is the meaning of this statement to be seen?" "What do you think, great king, when you were twenty years of age or twenty-five years of age, were you skilled in elephants, skilled in horses, skilled in chariots, skilled in the bow, skilled in the sword, strong in thigh and arm, capable, experienced in battle?" "I was, my dear Raṭṭhapāla, when I was twenty years of age or twenty-five years of age, skilled in elephants, skilled in horses, skilled in chariots, skilled in the bow, skilled in the sword, strong in thigh and arm, capable, experienced in battle. Sometimes, my dear Raṭṭhapāla, I thought myself as if possessing supernormal power; I did not perceive anyone equal to myself in strength." "What do you think, great king, are you just so now strong in thigh and arm, capable, experienced in battle?" "No indeed, my dear Raṭṭhapāla. Now I am old, aged, elderly, one who has traversed the span of life, advanced in years. My age is now eighty years. Sometimes, my dear Raṭṭhapāla, thinking 'I will place my foot here,' I place my foot elsewhere." "This indeed, great king, was spoken with reference to this by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One - 'The world is led on, unstable' - which I, having known and seen and heard, went forth from home into homelessness." "It is wonderful, my dear Raṭṭhapāla, it is marvellous, my dear Raṭṭhapāla! How well spoken is this by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One - 'The world is led on, unstable.' Indeed, my dear Raṭṭhapāla, the world is led on, unstable.

"There are indeed, my dear Raṭṭhapāla, in this royal family elephant forces, horse forces, chariot forces, and infantry forces, which will serve for our defence in times of misfortune. 'The world is without shelter, without a lord' - the venerable Raṭṭhapāla said. But how, my dear Raṭṭhapāla, is the meaning of this statement to be seen?" "What do you think, great king, do you have any chronic illness?" "I have, my dear Raṭṭhapāla, a chronic illness. Sometimes, my dear Raṭṭhapāla, friends and colleagues, relatives and blood-relations stand around me - 'Now King Korabya will die, now King Korabya will die.'" "What do you think, great king, can you get those friends and colleagues, relatives and blood-relations - 'Let my venerable friends and colleagues, relatives and blood-relations, all being present, share this feeling, so that I might feel a lighter feeling' - or do you alone feel that feeling?" "I cannot, my dear Raṭṭhapāla, get those friends and colleagues, relatives and blood-relations - 'Let my venerable friends and colleagues, relatives and blood-relations, all being present, share this feeling, so that I might feel a lighter feeling.' Rather, I alone feel that feeling." "This indeed, great king, was spoken with reference to this by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One - 'The world is without shelter, without a lord' - which I, having known and seen and heard, went forth from home into homelessness." "It is wonderful, my dear Raṭṭhapāla, it is marvellous, my dear Raṭṭhapāla! How well spoken is this by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One - 'The world is without shelter, without a lord.' Indeed, my dear Raṭṭhapāla, the world is without shelter, without a lord.

"There is indeed, dear Raṭṭhapāla, in this royal family abundant gold and silver, both stored in the ground and in the sky. 'The world is without ownership, one must go having abandoned all' - the venerable Raṭṭhapāla said. But how, my dear Raṭṭhapāla, is the meaning of this statement to be seen?" "What do you think, great king, just as you now, endowed and furnished with the five types of sensual pleasure, indulge yourself, will you obtain in the next life too - 'Just so I, endowed and furnished with these very five types of sensual pleasure, shall indulge myself,' or will others take possession of this wealth, while you will go according to your actions?" "Just as I, dear Raṭṭhapāla, now endowed and furnished with the five types of sensual pleasure, indulge myself, I will not obtain in the next life too - 'Just so, endowed and furnished with these very five types of sensual pleasure, I shall indulge myself.' Rather, others will take possession of this wealth; but I will go according to my actions." "This indeed, great king, was spoken with reference to this by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One - 'The world is without ownership, one must go having abandoned all,' which I, having known and seen and heard, went forth from home into homelessness." "It is wonderful, my dear Raṭṭhapāla, it is marvellous, my dear Raṭṭhapāla! How well spoken is this by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One - 'The world is without ownership, one must go having abandoned all.' Indeed, dear Raṭṭhapāla, the world is without ownership, one must go having abandoned all.

'The world is deficient, unsatisfied, a slave of craving' - the venerable Raṭṭhapāla said. How, my dear Raṭṭhapāla, is the meaning of this statement to be seen?" "What do you think, great king, do you dwell in the prosperous Kuru?" "Yes, dear Raṭṭhapāla, I dwell in the prosperous Kuru." "What do you think, great king, suppose here a man were to come from the eastern direction, trustworthy and reliable. Having approached you, he would say thus - 'May you know, great king, I am coming from the eastern direction. There I saw a great country, prosperous and flourishing, with many people, crowded with people. There are many elephant divisions, horse divisions, chariot divisions, infantry divisions; there is much wealth and grain; there is much gold and silver, both unwrought and wrought; there are many women as possessions. And it is possible to conquer it with just this much military strength. Conquer it, great king!' - what would you do about it?" "We would conquer it, dear Raṭṭhapāla, and dwell there." "What do you think, great king, suppose here a man were to come from the western direction... in the northern direction... from the southern direction... from across the ocean, trustworthy and reliable. Having approached you, he would say thus - 'May you know, great king, I am coming from across the ocean. There I saw a great country, prosperous and flourishing, with many people, crowded with people. There are many elephant divisions, horse divisions, chariot divisions, infantry divisions; there is much wealth and grain; there is much gold and silver, both unwrought and wrought; there are many women as possessions. And it is possible to conquer it with just this much military strength. Conquer it, great king!' - what would you do about it?" "We would conquer it, dear Raṭṭhapāla, and dwell there." "This indeed, great king, was spoken with reference to this by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One - 'The world is deficient, unsatisfied, a slave of craving,' which I, having known and seen and heard, went forth from home into homelessness." "It is wonderful, my dear Raṭṭhapāla, it is marvellous, my dear Raṭṭhapāla! How well spoken is this by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One - 'The world is deficient, unsatisfied, a slave of craving.' Indeed, dear Raṭṭhapāla, the world is deficient, unsatisfied, a slave of craving."

This the Venerable Raṭṭhapāla said. Having said this, he further said this -

307. "I see in the world wealthy people,

The Discourse on Raṭṭhapāla is concluded as second.

3.

The Discourse on Maghadeva

308. Thus have I heard - On one occasion the Blessed One was dwelling at Mithilā in the Maghadeva mango grove. Then the Blessed One manifested a smile at a certain spot. Then this occurred to the Venerable Ānanda: "What is the cause, what is the condition, for the Blessed One's manifestation of a smile? Tathāgatas do not manifest a smile without reason." Then the Venerable Ānanda, having arranged his robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One: "What, venerable sir, is the cause, what is the condition, for the Blessed One's manifestation of a smile? Tathāgatas do not manifest a smile without reason." "Once upon a time, Ānanda, in this very Mithilā there was a king named Maghadeva, a righteous king of righteousness, established in righteousness, a great king; he practised righteousness among the brahmins and householders, among the townspeople and country folk; and he observed the Observance on the fourteenth, the fifteenth, and the eighth of the fortnight. Then, Ānanda, after the elapse of many years, many hundreds of years, many thousands of years, King Maghadeva addressed his barber: 'When you, my dear barber, should see grey hairs arisen on my head, then you should inform me.' 'Yes, Sire,' Ānanda, the barber assented to King Maghadeva. Then, Ānanda, after the elapse of many years, many hundreds of years, many thousands of years, the barber saw grey hairs arisen on King Maghadeva's head. Having seen them, he said this to King Maghadeva: 'Divine messengers have appeared to Your Majesty; grey hairs arisen are seen on your head.' 'If so, my dear barber, having carefully pulled out those grey hairs with tweezers, place them in my joined palms.' 'Yes, Sire,' Ānanda, the barber, having assented to King Maghadeva, having carefully pulled out those grey hairs with tweezers, placed them in King Maghadeva's joined palms.

309. "Then, Ānanda, King Maghadeva, having given the barber an excellent village, having had his eldest son, the prince, summoned, said this – 'Divine messengers have appeared to me, dear prince; grey hairs arisen are seen on my head; I have enjoyed human sensual pleasures; now is the time to seek divine pleasures. Come, dear prince, take charge of this kingdom. But I, having shaved off my hair and beard, having put on ochre robes, shall go forth from home into homelessness. Therefore, dear prince, when you too should see grey hairs arisen on your head, then having given the barber an excellent village, having thoroughly instructed your eldest son, the prince, in the kingdom, having shaved off your hair and beard, having put on ochre robes, you should go forth from home into homelessness. You should continue this good practice that has been established by me; do not be the last man for me. In whatever generation of men, dear prince, when such a good practice is cut off, he becomes the last man for them. Therefore I say this to you, dear prince – you should continue this good practice that has been established by me; do not be the last man for me.' Then, Ānanda, King Maghadeva, having given the barber an excellent village, having thoroughly instructed his eldest son, the prince, in the kingdom, in this very Maghadeva mango grove, having shaved off his hair and beard, having put on ochre robes, went forth from home into homelessness. He dwelt having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth; thus above, below, across, everywhere, and in every respect, he dwelt having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. With a mind accompanied by compassion... with a mind accompanied by altruistic joy... he dwelt having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth; thus above, below, across, everywhere, and in every respect, he dwelt having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will.

"Now, Ānanda, King Maghadeva played the amusements of a boy for eighty-four thousand years, exercised viceroyalty for eighty-four thousand years, exercised kingship for eighty-four thousand years, and for eighty-four thousand years, having gone forth from home into homelessness in this very Maghadeva mango grove, he lived the holy life. He, having developed the four divine abidings, upon the body's collapse at death, was reborn in the Brahma world.

310. "Then, Ānanda, after the elapse of many years, many hundreds of years, many thousands of years, King Maghadeva's son addressed his barber – 'When you, my dear barber, should see grey hairs arisen on my head, then you should inform me.' 'Yes, Sire,' Ānanda, the barber assented to King Maghadeva's son. Then, Ānanda, after the elapse of many years, many hundreds of years, many thousands of years, the barber saw grey hairs arisen on King Maghadeva's son's head. Having seen them, he said this to King Maghadeva's son – 'Divine messengers have appeared to Your Majesty; grey hairs arisen are seen on your head.' 'If so, my dear barber, having carefully pulled out those grey hairs with tweezers, place them in my joined palms.' 'Yes, Sire,' Ānanda, the barber, having assented to King Maghadeva's son, having carefully pulled out those grey hairs with tweezers, placed them in King Maghadeva's son's joined palms.

"Then, Ānanda, King Maghadeva's son, having given the barber an excellent village, having had his eldest son, the prince, summoned, said this – 'Divine messengers have appeared to me, dear prince; grey hairs arisen are seen on my head; I have enjoyed human sensual pleasures; now is the time to seek divine pleasures. Come, dear prince, take charge of this kingdom. But I, having shaved off my hair and beard, having put on ochre robes, shall go forth from home into homelessness. Therefore, dear prince, when you too should see grey hairs arisen on your head, then having given the barber an excellent village, having thoroughly instructed your eldest son, the prince, in the kingdom, having shaved off your hair and beard, having put on ochre robes, you should go forth from home into homelessness. You should continue this good practice that has been established by me; do not be the last man for me. In whatever generation of men, dear prince, when such a good practice is cut off, he becomes the last man for them. Therefore I say this to you, dear prince – you should continue this good practice that has been established by me; do not be the last man for me.' Then, Ānanda, King Maghadeva's son, having given the barber an excellent village, having thoroughly instructed his eldest son, the prince, in the kingdom, in this very Maghadeva mango grove, having shaved off his hair and beard, having put on ochre robes, went forth from home into homelessness. He dwelt having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth; thus above, below, across, everywhere, and in every respect, he dwelt having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. With a mind accompanied by compassion... with a mind accompanied by altruistic joy... he dwelt having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth; thus above, below, across, everywhere, and in every respect, he dwelt having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will. Now, Ānanda, King Maghadeva's son played the amusements of a boy for eighty-four thousand years, exercised viceroyalty for eighty-four thousand years, exercised kingship for eighty-four thousand years, and for eighty-four thousand years, having gone forth from home into homelessness in this very Maghadeva mango grove, he lived the holy life. He, having developed the four divine abidings, upon the body's collapse at death, was reborn in the Brahma world.

311. "Now, Ānanda, King Maghadeva's sons and grandsons, his lineage in succession, eighty-four thousand kings, in this very Maghadeva mango grove, having shaved off their hair and beards, having put on ochre robes, went forth from home into homelessness. They dwelt having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth; thus above, below, across, everywhere, and in every respect, they dwelt having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. With a mind accompanied by compassion... with a mind accompanied by altruistic joy... they dwelt having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth; thus above, below, across, everywhere, and in every respect, they dwelt having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will. For eighty-four thousand years they played the amusements of a boy, for eighty-four thousand years they exercised viceroyalty, for eighty-four thousand years they exercised kingship, for eighty-four thousand years, having gone forth from home into homelessness in this very Maghadeva mango grove, they lived the holy life. They, having developed the four divine abidings, upon the body's collapse at death, were reborn in the Brahma world. Nimi was the last king among them, a righteous king of righteousness, established in righteousness, a great king; he practised righteousness among the brahmins and householders, among the townspeople and country folk; and he observed the Observance on the fourteenth, the fifteenth, and the eighth of the fortnight.

312. "Once upon a time, Ānanda, when the gods of the Thirty-three were seated together assembled in the Sudhammā assembly hall, this discussion arose - 'It is a gain indeed, friend, for the Videhas, it is well-gained indeed, friend, for the Videhas, whose King Nimi is a righteous king of righteousness, established in righteousness, a great king; he practised righteousness among the brahmins and householders, among the townspeople and country folk; and he observes the Observance on the fourteenth, the fifteenth, and the eighth of the fortnight.' Then, Ānanda, Sakka, the lord of the gods, addressed the gods of the Thirty-three - 'Would you wish, sirs, to see King Nimi?' 'We wish, sir, to see King Nimi.' Now at that time, Ānanda, King Nimi, on the Observance day, the fifteenth, having bathed his head, observing the Observance, had gone up to the upper terrace of the excellent palace and was seated. Then, Ānanda, Sakka, the lord of the gods - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the gods of the Thirty-three, appeared before King Nimi. Then, Ānanda, Sakka, the lord of the gods, said this to King Nimi - 'It is a gain for you, great king, it is well-gained for you, great king. The gods of the Thirty-three, great king, are seated in the Sudhammā assembly hall praising you thus - "It is a gain indeed, friend, for the Videhas, it is well-gained indeed, friend, for the Videhas, whose King Nimi is a righteous king of righteousness, established in righteousness, a great king; he practised righteousness among the brahmins and householders, among the townspeople and country folk; and he observes the Observance on the fourteenth, the fifteenth, and the eighth of the fortnight." The gods of the Thirty-three, great king, wish to see you. I will send to you, great king, a chariot yoked with a thousand thoroughbreds; may you ascend, great king, the divine vehicle without fear.' King Nimi, Ānanda, consented by silence.

313. Then, Ānanda, Sakka, the lord of the gods, having learned of King Nimi's acceptance - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished before King Nimi, appeared among the gods of the Thirty-three. Then, Ānanda, Sakka, the lord of the gods, addressed Mātali the charioteer - 'Come, my dear Mātali, having yoked the chariot harnessed to a thousand thoroughbreds, approach King Nimi and say thus - this, great king, is a chariot yoked with a thousand thoroughbreds, sent by Sakka, the lord of the gods; may you ascend, great king, the divine vehicle without fear.' 'Yes, venerable sir,' Ānanda, Mātali the charioteer, having assented to Sakka, the lord of the gods, having yoked the chariot harnessed to a thousand thoroughbreds, approached King Nimi and said this - 'This, great king, is a chariot yoked with a thousand thoroughbreds, sent by Sakka, the lord of the gods; ascend, great king, the divine vehicle without fear. But, great king, by which way shall I take you - by which way those of evil deeds experience the result of evil deeds, or by which way those of good deeds experience the result of good deeds?' 'Take me by both ways, Mātali.' Then, Ānanda, Mātali the charioteer brought King Nimi into the Sudhammā assembly hall. Then, Ānanda, Sakka, the lord of the gods, saw King Nimi coming from afar. Having seen King Nimi, he said this - 'Come indeed, great king. Welcome, great king. The gods of the Thirty-three, great king, wish to see you, seated in the Sudhammā assembly hall praising you thus - "It is a gain indeed, friend, for the Videhas, it is well-gained indeed, friend, for the Videhas, whose King Nimi is a righteous king of righteousness, established in righteousness, a great king; he practised righteousness among the brahmins and householders, among the townspeople and country folk; and he observes the Observance on the fourteenth, the fifteenth, and the eighth of the fortnight." The gods of the Thirty-three, great king, wish to see you. Enjoy yourself, great king, among the gods with divine power.' 'Enough, sir, take me back to Mithilā right there. Thus I shall practise righteousness among the brahmins and householders, among the townspeople and country folk; and I observe the Observance on the fourteenth, the fifteenth, and the eighth of the fortnight.'

314. Then, Ānanda, Sakka, the lord of the gods, addressed Mātali the charioteer - 'Come, my dear Mātali, having yoked the chariot harnessed to a thousand thoroughbreds, take King Nimi back to Mithilā right there.' 'Yes, venerable sir,' Ānanda, Mātali the charioteer, having assented to Sakka, the lord of the gods, having yoked the chariot harnessed to a thousand thoroughbreds, took King Nimi back to Mithilā right there. There, Ānanda, King Nimi practised righteousness among the brahmins and householders, among the townspeople and country folk, and he observed the Observance on the fourteenth, the fifteenth, and the eighth of the fortnight. Then, Ānanda, after the elapse of many years, many hundreds of years, many thousands of years, King Nimi addressed his barber - 'When you, my dear barber, should see grey hairs arisen on my head, then you should inform me.' 'Yes, Sire,' Ānanda, the barber assented to King Nimi. Then, Ānanda, after the elapse of many years, many hundreds of years, many thousands of years, the barber saw grey hairs arisen on King Nimi's head. Having seen King Nimi, he said this - 'Divine messengers have appeared to Your Majesty; grey hairs arisen are seen on your head.' 'If so, my dear barber, having carefully pulled out those grey hairs with tweezers, place them in my joined palms.' 'Yes, Sire,' Ānanda, the barber, having assented to King Nimi, having carefully pulled out those grey hairs with tweezers, placed them in King Nimi's joined palms. Then, Ānanda, King Nimi, having given the barber an excellent village, having had his eldest son, the prince, summoned, said this - 'Divine messengers have appeared to me, dear prince; grey hairs arisen are seen on my head; I have enjoyed human sensual pleasures; now is the time to seek divine pleasures. Come, dear prince, take charge of this kingdom. But I, having shaved off my hair and beard, having put on ochre robes, shall go forth from home into homelessness. Therefore, dear prince, when you too should see grey hairs arisen on your head, then having given the barber an excellent village, having thoroughly instructed your eldest son, the prince, in the kingdom, having shaved off your hair and beard, having put on ochre robes, you should go forth from home into homelessness. You should continue this good practice that has been established by me; do not be the last man for me. In whatever generation of men, dear prince, when such a good practice is cut off, he becomes the last man for them. Therefore I say this to you, dear prince – 'You should continue this good practice that has been established by me; do not be the last man for me.'

315. "Then, Ānanda, King Nimi, having given the barber an excellent village, having thoroughly instructed his eldest son, the prince, in the kingdom, in this very Maghadeva mango grove, having shaved off his hair and beard, having put on ochre robes, went forth from home into homelessness. He dwelt having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth; thus above, below, across, everywhere, and in every respect, he dwelt having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. With a mind accompanied by compassion... with a mind accompanied by altruistic joy... he dwelt having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth; thus above, below, across, everywhere, and in every respect, he dwelt having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will. Now, Ānanda, King Nimi played the amusements of a boy for eighty-four thousand years, exercised viceroyalty for eighty-four thousand years, exercised kingship for eighty-four thousand years, and for eighty-four thousand years, having gone forth from home into homelessness in this very Maghadeva mango grove, he lived the holy life. He, having developed the four divine abidings, upon the body's collapse at death, was reborn in the Brahma world. Now, Ānanda, King Nimi had a son named Kaḷārajanaka. He did not go forth from home into homelessness. He cut off that good practice. He was the last man for them.

316. "Now, Ānanda, you might think thus - 'Surely another was King Maghadeva at that time, by whom that good practice was established.' But this, Ānanda, should not be seen thus. I at that time was King Maghadeva. By me that good practice was established; the later populace continued it. But that good practice, Ānanda, did not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to rebirth in the Brahma world. But this good practice, Ānanda, now established by me leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. And what, Ānanda, is this good practice now established by me that leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna? It is just this noble eightfold path, as follows - right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, Ānanda, is the good practice now established by me that leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. This I say to you, Ānanda, thus - 'You should continue this good practice that has been established by me; do not be the last men for me.' In whatever generation of men, Ānanda, when such a good practice is cut off, he becomes the last man for them. This I say to you, Ānanda, thus - 'You should continue this good practice that has been established by me; do not be the last men for me.'"

This is what the Blessed One said. Delighted, the Venerable Ānanda rejoiced in what the Blessed One had said.

The Discourse on Maghadeva is concluded as third.

4.

The Discourse at Madhurā

317. Thus have I heard - On one occasion the Venerable Mahākaccāna was dwelling at Madhurā in the Gundā Grove. King Mādhura Avantiputta heard - "Indeed, my dear, the ascetic Kaccāna is dwelling at Madhurā in the Gundā Grove. And concerning that Venerable Kaccāna, such a good reputation has arisen - 'He is wise, accomplished, intelligent, very learned, a brilliant speaker, of good discernment, and both senior and a Worthy One.' Good indeed is the seeing of such Worthy Ones." Then King Mādhura Avantiputta, having had the finest vehicles harnessed, having ascended the finest vehicle, departed from Madhurā with the finest vehicles with great royal pomp to see the Venerable Mahākaccāna. Having gone by vehicle as far as the ground was passable for vehicles, he descended from the vehicle and approached the Venerable Mahākaccāna on foot; having approached, he exchanged friendly greetings with the Venerable Mahākaccāna. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, King Mādhura Avantiputta said this to the Venerable Mahākaccāna - "Brahmins, dear Kaccāna, say 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.' What does the Venerable Kaccāna proclaim here?" "This is merely a saying in the world, great king - '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.' By this method too, great king, it should be known how this is merely a saying in the world - 'The brahmin alone is the superior class, other classes are inferior, etc. heirs of Brahmā.'"

318. "What do you think, great king, if a warrior were to prosper with wealth or grain or silver or gold, would a warrior be for him one who rises before him and retires after him, doing whatever he commands, acting agreeably, speaking pleasantly... would a brahmin be for him... would a merchant be for him... would a worker be for him one who rises before him and retires after him, doing whatever he commands, acting agreeably, speaking pleasantly?" "If a warrior, dear Kaccāna, were to prosper with wealth or grain or silver or gold, a warrior would be for him one who rises before him and retires after him, doing whatever he commands, acting agreeably, speaking pleasantly... would a brahmin be for him... would a merchant be for him... a worker would be for him one who rises before him and retires after him, doing whatever he commands, acting agreeably, speaking pleasantly."

"What do you think, great king, if a brahmin were to prosper with wealth or grain or silver or gold, would a brahmin be for him one who rises before him and retires after him, doing whatever he commands, acting agreeably, speaking pleasantly... would a merchant be for him... would a worker be for him... would a warrior be for him one who rises before him and retires after him, doing whatever he commands, acting agreeably, speaking pleasantly?" "If a brahmin, dear Kaccāna, were to prosper with wealth or grain or silver or gold, a brahmin would be for him one who rises before him and retires after him, doing whatever he commands, acting agreeably, speaking pleasantly... would a merchant be for him... would a worker be for him... a warrior would be for him one who rises before him and retires after him, doing whatever he commands, acting agreeably, speaking pleasantly."

"What do you think, great king, if a merchant were to prosper with wealth or grain or silver or gold, would a merchant be for him one who rises before him and retires after him, doing whatever he commands, acting agreeably, speaking pleasantly... would a worker be for him... would a warrior be for him... would a brahmin be for him one who rises before him and retires after him, doing whatever he commands, acting agreeably, speaking pleasantly?" "If a merchant, dear Kaccāna, were to prosper with wealth or grain or silver or gold, a merchant would be for him one who rises before him and retires after him, doing whatever he commands, acting agreeably, speaking pleasantly... would a worker be for him... would a warrior be for him... a brahmin would be for him one who rises before him and retires after him, doing whatever he commands, acting agreeably, speaking pleasantly."

"What do you think, great king, if a worker were to prosper with wealth or grain or silver or gold, would a worker be for him one who rises before him and retires after him, doing whatever he commands, acting agreeably, speaking pleasantly... would a warrior be for him... would a brahmin be for him... would a merchant be for him one who rises before him and retires after him, doing whatever he commands, acting agreeably, speaking pleasantly?" "If a worker, dear Kaccāna, were to prosper with wealth or grain or silver or gold, a worker would be for him one who rises before him and retires after him, doing whatever he commands, acting agreeably, speaking pleasantly... would a warrior be for him... would a brahmin be for him... a merchant would be for him one who rises before him and retires after him, doing whatever he commands, acting agreeably, speaking pleasantly."

"What do you think, great king, this being so, are these four castes equal or not? Or how is it here?" "Certainly, friend Kaccāna, this being so, these four castes are equal. I do not perceive any difference among them here." "By this method too, great king, it should be known how this is merely a saying in the world - 'The brahmin alone is the superior class, other classes are inferior, etc. heirs of Brahmā.'"

319. "What do you think, great king, suppose here a noble were 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 - upon the body's collapse at death, would he be reborn in a realm of misery, an unfortunate realm, a nether world, in hell, or not? Or how is it here?" "A noble too indeed, friend Kaccāna, 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 - upon the body's collapse at death, would be reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Thus it is for me here, and thus have I heard this from the Worthy Ones."

"Good, good, great king! Good indeed is this for you, great king, that you think thus, and good indeed is this that you have heard from the Worthy Ones. What do you think, great king, suppose here a brahmin, etc. suppose here a merchant, etc. suppose here a worker were one who kills living beings, takes what is not given, etc. holds wrong view - upon the body's collapse at death, would he be reborn in a realm of misery, an unfortunate realm, a nether world, in hell, or not? Or how is it here?" "A worker too indeed, friend Kaccāna, who kills living beings, takes what is not given, etc. holds wrong view - upon the body's collapse at death, would be reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Thus it is for me here, and thus have I heard this from the Worthy Ones."

"Good, good, great king! Good indeed is this for you, great king, that you think thus, and good indeed is this that you have heard from the Worthy Ones. What do you think, great king, this being so, are these four castes equal or not? Or how is it here?" "Certainly, friend Kaccāna, this being so, these four castes are equal. I do not perceive any difference among them here." "By this method too, great king, it should be known how this is merely a saying in the world - 'The brahmin alone is the superior class, other classes are inferior, etc. heirs of Brahmā.'"

320. "What do you think, great king, suppose here a noble were 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 - upon the body's collapse at death, would he be reborn in a fortunate realm, in a heavenly world, or not? Or how is it here?" "A noble too indeed, friend Kaccāna, 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 - upon the body's collapse at death, would be reborn in a fortunate realm, in a heavenly world. Thus it is for me here, and thus have I heard this from the Worthy Ones."

"Good, good, great king! Good indeed is this for you, great king, that you think thus, and good indeed is this that you have heard from the Worthy Ones. What do you think, great king, suppose here a brahmin, suppose here a merchant, suppose here a worker were one who abstains from killing living beings, abstains from taking what is not given, etc. holds right view - upon the body's collapse at death, would he be reborn in a fortunate realm, in a heavenly world, or not? Or how is it here?" "A worker too indeed, friend Kaccāna, who abstains from killing living beings, abstains from taking what is not given, etc. holds right view - upon the body's collapse at death, would be reborn in a fortunate realm, in a heavenly world. Thus it is for me here, and thus have I heard this from the Worthy Ones."

"Good, good, great king! Good indeed is this for you, great king, that you think thus, and good indeed is this that you have heard from the Worthy Ones. What do you think, great king, this being so, are these four castes equal or not? Or how is it here?" "Certainly, friend Kaccāna, this being so, these four castes are equal. I do not perceive any difference among them here." "By this method too, great king, it should be known how this is merely a saying in the world - 'The brahmin alone is the superior class, other classes are inferior, etc. heirs of Brahmā.'"

321. "What do you think, great king, suppose here a noble were to break into houses, or plunder, or commit burglary, or wait in ambush, or go to another's wife, and if your men were to seize him and show him to you - 'This, Sire, is a thief, a criminal. Impose on him whatever punishment you wish.' What would you do to him?" "We would have him killed, dear Kaccāna, or we would fine him, or we would banish him, or we would do with him as we wish. What is the reason for this? Because, dear Kaccāna, his former designation 'noble' has disappeared for him; he is reckoned simply as a thief."

"What do you think, great king, suppose here a brahmin, here a merchant, here a worker were to break into houses, or plunder, or commit burglary, or wait in ambush, or go to another's wife, and if your men were to seize him and show him to you - 'This, Sire, is a thief, a criminal. Impose on him whatever punishment you wish.' What would you do to him?" "We would have him killed, dear Kaccāna, or we would fine him, or we would banish him, or we would do with him as we wish. What is the reason for this? Because, dear Kaccāna, his former designation 'worker' has disappeared for him; he is reckoned simply as a thief."

"What do you think, great king, this being so, are these four castes equal or not? Or how is it here?" "Certainly, friend Kaccāna, this being so, these four castes are equal. I do not perceive any difference among them here." "By this method too, great king, it should be known how this is merely a saying in the world - 'The brahmin alone is the superior class, other classes are inferior, etc. heirs of Brahmā.'"

322. "What do you think, great king, suppose here a noble, having shaved off his hair and beard, having put on ochre robes, were to go forth from home into homelessness, abstaining from killing living beings, abstaining from taking what is not given, abstaining from lying, abstaining from eating at night, eating only one meal a day, leading the holy life, moral, of good character? What would you do to him?" "We would pay respect to him, dear Kaccāna, or we would rise up for him, or we would invite him with a seat, or we would invite him with the requisites of robes, almsfood, lodging and medicine for the sick, or we would arrange righteous protection and safeguarding for him. What is the reason for this? Because, dear Kaccāna, his former designation 'noble' has disappeared for him; he is reckoned simply as an ascetic."

"What do you think, great king, suppose here a brahmin, here a merchant, here a worker, having shaved off his hair and beard, having put on ochre robes, were to go forth from home into homelessness, abstaining from killing living beings, abstaining from taking what is not given, abstaining from lying, abstaining from eating at night, eating only one meal a day, leading the holy life, moral, of good character? What would you do to him?" "We would pay respect to him, dear Kaccāna, or we would rise up for him, or we would invite him with a seat, or we would invite him with the requisites of robes, almsfood, lodging and medicine for the sick, or we would arrange righteous protection and safeguarding for him. What is the reason for this? Because, dear Kaccāna, his former designation 'worker' has disappeared for him; he is reckoned simply as an ascetic."

"What do you think, great king, this being so, are these four castes equal or not? Or how is it here?" "Certainly, friend Kaccāna, this being so, these four castes are equal. I do not perceive any difference among them here." "By this method too, great king, it should be known how this is merely a saying in the world - '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 from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.'"

323. When this was said, King Mādhura Avantiputta said this to the Venerable Mahākaccāna - "Excellent, dear Kaccāna, excellent, dear Kaccāna! Just as, dear Kaccāna, 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 Venerable Kaccāna in many ways. I go for refuge to the Venerable Kaccāna, to the Teaching, and to the Community of monks. May the Venerable Kaccāna remember me as a lay follower who has gone for refuge from this day forth for life." "Do not go for refuge to me, great king. Go for refuge to that very Blessed One to whom I have gone for refuge." "But where, dear Kaccāna, is that Blessed One dwelling now, the Worthy One, the Perfectly Self-awakened One?" "That Blessed One, the Worthy One, the Perfectly Self-awakened One, has now attained final Nibbāna, great king." "If we, dear Kaccāna, were to hear that the Blessed One was within ten yojanas, we would go ten yojanas to see that Blessed One, the Worthy One, the Perfectly Self-awakened One. If we, dear Kaccāna, were to hear that the Blessed One was within twenty yojanas, within thirty yojanas, within forty yojanas, within fifty yojanas, we would go fifty yojanas to see that Blessed One, the Worthy One, the Perfectly Self-awakened One. If we, dear Kaccāna, were to hear that the Blessed One was within a hundred yojanas, we would go a hundred yojanas to see that Blessed One, the Worthy One, the Perfectly Self-awakened One. But since, dear Kaccāna, that Blessed One has attained final Nibbāna, we go for refuge to the Blessed One who has attained final Nibbāna, to the Teaching, and to the Community of monks. May the Venerable Kaccāna remember me as a lay follower who has gone for refuge from this day forth for life."

The Discourse on Madhura is concluded as fourth.

5.

The Discourse to Prince Bodhi

324. Thus have I heard - On one occasion the Blessed One was dwelling among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove, in the Deer Park. Now at that time Prince Bodhi had a mansion named Kokanada, recently built, not yet inhabited by any ascetic or brahmin or any human being. Then Prince Bodhi addressed the young man Sañjikāputta: "Come, my dear Sañjikāputta, go to where the Blessed One is; having approached, in my name pay respect with your head at the Blessed One's feet, and ask about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort - 'Prince Bodhi, venerable sir, pays respect with his head at the Blessed One's feet, and asks about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort.' And say this: 'May the Blessed One consent to accept a meal from Prince Bodhi tomorrow together with the Community of monks, venerable sir.'" "Yes, sir," the young man Sañjikāputta replied to Prince Bodhi and approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the young man Sañjikāputta said this to the Blessed One: "Prince Bodhi, Master Gotama, pays respect with his head at Master Gotama's feet, and asks about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort. And he says thus: 'May Master Gotama consent to accept a meal from Prince Bodhi tomorrow together with the Community of monks.'" The Blessed One consented by silence. Then the young man Sañjikāputta, having learned of the Blessed One's acceptance, rose from his seat and approached Prince Bodhi; having approached, he said this to Prince Bodhi: "We spoke to that Master Gotama in your name: 'Prince Bodhi pays respect with his head at Master Gotama's feet, and asks about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort. And he says thus: May Master Gotama consent to accept a meal from Prince Bodhi tomorrow together with the Community of monks.' And it has been consented to by the ascetic Gotama."

325. Then Prince Bodhi, after that night had passed, having had superior solid and soft food prepared at his own dwelling, and having had the Kokanada mansion spread with white cloths as far as the lowest step, addressed the young man Sañjikāputta: "Come, my dear Sañjikāputta, go to where the Blessed One is; having approached, announce the time to the Blessed One: 'It is time, venerable sir, the meal is ready.'" "Yes, sir," the young man Sañjikāputta replied to Prince Bodhi and approached the Blessed One; having approached, he announced the time to the Blessed One: "It is time, Master Gotama, the meal is ready." Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of Prince Bodhi. Now at that time Prince Bodhi was standing outside the door-porch, waiting for the Blessed One. Prince Bodhi saw the Blessed One coming from afar. Having seen him, having gone out to meet him, having paid respect to the Blessed One, having put him in front, he approached the Kokanada mansion. Then the Blessed One stood leaning against the lowest step. Then Prince Bodhi said this to the Blessed One: "Let the Blessed One ascend upon the cloths, venerable sir, let the Fortunate One ascend upon the cloths; that would be for my welfare and happiness for a long time." When this was said, the Blessed One remained silent. For the second time, etc. For the third time Prince Bodhi said this to the Blessed One: "Let the Blessed One ascend, venerable sir. Upon the cloths, let the Fortunate One ascend upon the cloths; that would be for my welfare and happiness for a long time."

326. Then the Blessed One looked towards the Venerable Ānanda. Then the Venerable Ānanda said this to Prince Bodhi: "Let the cloths be gathered up, prince; the Blessed One will not step upon cloth carpeting. The Tathāgata has compassion for future generations." Then Prince Bodhi, having had the cloths gathered up, had seats prepared in the upper Kokanada mansion. Then the Blessed One, having ascended the Kokanada mansion, sat down on the prepared seat together with the Community of monks. Then Prince Bodhi with his own hand satisfied and served the Community of monks headed by the Buddha with superior solid and soft food. Then Prince Bodhi, when the Blessed One had finished eating and had removed his hand from the bowl, having taken a certain low seat, sat down to one side. Seated to one side, Prince Bodhi said this to the Blessed One: "Venerable sir, it occurs to me thus: 'Happiness is not to be attained by means of happiness; happiness is to be attained by means of suffering.'"

327. "To me too, prince, before the enlightenment, while still unenlightened, being just a Bodhisatta, this occurred - 'Happiness is not to be attained by means of happiness; happiness is to be attained by means of suffering.' So I, prince, at a later time, while still young, with jet-black hair, endowed with the blessing of youth, in the first stage of life, against the wishes of my unwilling parents, with tearful faces, weeping, having shaved off my hair and beard, having put on ochre robes, went forth from home into homelessness. Having thus gone forth, seeking what is wholesome, searching for the unsurpassed state of supreme peace, I approached Āḷāra Kālāma; having approached, I said this to Āḷāra Kālāma - 'I wish, friend Kālāma, to live the holy life in this Teaching and discipline.' When this was said, prince, Āḷāra Kālāma said this to me - 'Let the venerable one dwell here; this Teaching is such that an intelligent person could before long realise his own teacher's doctrine by direct knowledge himself, having attained, and dwell in it.' So I, prince, before long, quickly, learnt that Teaching thoroughly. So I, prince, to that extent only, with mere lip-recitation, with mere repetition of what was spoken, I spoke the doctrine of knowledge and the doctrine of the elders, and I claimed 'I know, I see', both I and others. To me, prince, this occurred - 'Āḷāra Kālāma does not declare this Teaching merely through faith alone, saying "having realised by direct knowledge myself, having attained, I dwell in it"; certainly Āḷāra Kālāma dwells knowing and seeing this Teaching.'

Then I, prince, approached Āḷāra Kālāma; having approached, I said this to Āḷāra Kālāma - 'In what respect, friend Kālāma, do you declare this Teaching, saying "having realised by direct knowledge myself, having attained, I dwell in it"?' When this was said, prince, Āḷāra Kālāma declared the plane of nothingness. To me, prince, this occurred - 'It is not only Āḷāra Kālāma who has faith, I too have faith; it is not only Āḷāra Kālāma who has energy, etc. mindfulness, concentration, wisdom, I too have wisdom. What if I were to strive for the realisation of that Teaching which Āḷāra Kālāma declares, saying "having realised by direct knowledge myself, having attained, I dwell in it".' So I, prince, before long, quickly, having realised that Teaching by direct knowledge myself, having attained, dwelt in it. Then I, prince, approached Āḷāra Kālāma; having approached, I said this to Āḷāra Kālāma - 'Is it to this extent, friend Kālāma, that you declare this Teaching, having realised by direct knowledge yourself, having attained?' 'It is to this extent indeed, friend, that I declare this Teaching, having realised by direct knowledge myself, having attained.' 'I too, friend, to this extent dwell in this Teaching, having realised by direct knowledge myself, having attained.' '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 the Teaching which I declare, having realised by direct knowledge myself, having attained, that Teaching you dwell in, having realised by direct knowledge yourself, having attained. The Teaching which you dwell in, having realised by direct knowledge yourself, having attained, that Teaching I declare, having realised by direct knowledge myself, having attained. Thus the Teaching which I know, that Teaching you know; the Teaching which you know, that Teaching I know. Thus as I am, so are you; as you are, so am I. Come now, friend, let us both together look after this community.' Thus indeed, prince, Āḷāra Kālāma, being my teacher, placed me, being his pupil, on an equal footing with himself, and honoured me with the highest honour. To me, prince, this occurred - 'This Teaching does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to rebirth in the plane of nothingness.' So I, prince, not being satisfied with that Teaching, disenchanted with that Teaching, departed.

328. "So I, prince, seeking what is wholesome, searching for the unsurpassed state of supreme peace, approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta - 'I wish, friend, to live the holy life in this Teaching and discipline.' When this was said, prince, Udaka Rāmaputta said this to me - 'Let the venerable one dwell here; this Teaching is such that an intelligent person could before long realise his own teacher's doctrine by direct knowledge himself, having attained, and dwell in it.' So I, prince, before long, quickly, learnt that Teaching thoroughly. So I, prince, to that extent only, with mere lip-recitation, with mere repetition of what was spoken, I spoke the doctrine of knowledge and the doctrine of the elders, and I claimed 'I know, I see', both I and others. To me, prince, this occurred - 'Rāma does not declare this Teaching merely through faith alone, saying "having realised by direct knowledge myself, having attained, I dwell in it"; certainly Rāma dwelt knowing and seeing this Teaching.' Then I, prince, approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta - 'In what respect, friend, did Rāma declare this Teaching, saying "having realised by direct knowledge myself, having attained, I dwell in it"?' When this was said, prince, Udaka Rāmaputta declared the plane of neither-perception-nor-non-perception. To me, prince, this occurred - 'It is not only Rāma who had faith, I too have faith; it is not only Rāma who had energy, etc. mindfulness, concentration, wisdom, I too have wisdom. What if I were to strive for the realisation of that Teaching which Rāma declared, saying "having realised by direct knowledge myself, having attained, I dwell in it".' So I, prince, before long, quickly, having realised that Teaching by direct knowledge myself, having attained, dwelt in it.

"Then I, prince, approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta - 'Is it to this extent, friend, that Rāma declared this Teaching, having realised by direct knowledge himself, having attained?' 'It is to this extent indeed, friend, that Rāma declared this Teaching, having realised by direct knowledge himself, having attained.' 'I too, friend, to this extent dwell in this Teaching, having realised by direct knowledge myself, having attained.' '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 the Teaching which Rāma declared, having realised by direct knowledge himself, having attained, that Teaching you dwell in, having realised by direct knowledge yourself, having attained. The Teaching which you dwell in, having realised by direct knowledge yourself, having attained, that Teaching Rāma declared, having realised by direct knowledge himself, having attained. Thus the Teaching which Rāma directly knew, that Teaching you know; the Teaching which you know, that Teaching Rāma directly knew. Thus as Rāma was, so are you; as you are, so was Rāma. Come now, friend, you look after this community.' Thus indeed, prince, Udaka Rāmaputta, being my fellow in the holy life, placed me in the position of teacher, and honoured me with the highest honour. To me, prince, this occurred - 'This Teaching does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to rebirth in the plane of neither-perception-nor-non-perception.' So I, prince, not being satisfied with that Teaching, disenchanted with that Teaching, departed.

329. "So I, prince, seeking what is wholesome, searching for the unsurpassed state of supreme peace, wandering on a journey gradually among the Magadhans, arrived at Uruvelā, the market town of Senāni. There I saw a delightful piece of land, a pleasing jungle thicket, a flowing river with pure water, with good fords, delightful, and all around a village as food resort. To me, prince, this occurred - 'Delightful indeed, friend, is this piece of land, pleasing is the jungle thicket, the river flows with pure water, with good fords, delightful, and all around is a village as food resort. This is indeed suitable for a son of good family desirous of striving, for striving.' So I, prince, sat down right there - 'This is suitable for striving.' So much so, prince, that three similes came to my mind, simple, never heard before.

"Just as, prince, wet wood with sap placed in water. Then a man might come along having taken an upper fire-stick - 'I will produce fire, I will manifest heat.' What do you think, prince, would that man, having taken an upper fire-stick, rubbing that wet wood with sap placed in water, produce fire, manifest heat?" "No indeed, venerable sir. What is the reason for this? Because, venerable sir, that wood is wet with sap, and moreover it is placed in water, that man would only become a partaker of weariness and vexation." "Just so, prince, whatever ascetics or brahmins dwell not withdrawn from sensual pleasures in body and mind, and whatever sensual desire, sensual affection, sensual infatuation, sensual thirst, sensual fever they have towards sensual pleasures, that is not well abandoned internally, not well tranquillised. Even if those venerable ascetics and brahmins experience painful, sharp, severe, bitter feelings caused by their own exertion, they are incapable of knowledge, of vision, of unsurpassed enlightenment. Even if those venerable ascetics and brahmins do not experience painful, sharp, severe, bitter feelings caused by their own exertion, they are incapable of knowledge, of vision, of unsurpassed enlightenment. This, prince, was the first simile that came to my mind, simple, never heard before.

330. "Another simile also came to my mind, prince, simple, never heard before. Just as, prince, wet wood with sap, placed far from water on dry ground. Then a man might come along having taken an upper fire-stick - 'I will produce fire, I will manifest heat.' What do you think, prince, would that man, having taken an upper fire-stick, rubbing that wet wood with sap placed far from water on dry ground, produce fire, manifest heat?" "No indeed, venerable sir. What is the reason for this? Because, venerable sir, that wood is wet with sap, even though it is placed far from water on dry ground, that man would only become a partaker of weariness and vexation." "Just so, prince, whatever ascetics or brahmins dwell withdrawn from sensual pleasures in body and mind, yet whatever sensual desire, sensual affection, sensual infatuation, sensual thirst, sensual fever they have towards sensual pleasures, that is not well abandoned internally, not well tranquillised. Even if those venerable ascetics and brahmins experience painful, sharp, severe, bitter feelings caused by their own exertion, they are incapable of knowledge, of vision, of unsurpassed enlightenment. Even if those venerable ascetics and brahmins do not experience painful, sharp, severe, bitter feelings caused by their own exertion, they are incapable of knowledge, of vision, of unsurpassed enlightenment. This, prince, was the second simile that came to my mind, simple, never heard before.

331. "Another simile also came to my mind, prince, a third one, simple, never heard before. Just as, prince, dry wood, a dead tree, placed far from water on dry ground. Then a man might come along having taken an upper fire-stick - 'I will produce fire, I will manifest heat.' What do you think, prince, would that man, having taken an upper fire-stick, rubbing that dry wood, a dead tree, placed far from water on dry ground, produce fire, manifest heat?" "Yes, venerable sir." What is the reason for this? "Because, venerable sir, that wood is dry, a dead tree, and moreover it is placed far from water on dry ground." "Just so, prince, whatever ascetics or brahmins dwell withdrawn from sensual pleasures in body and mind, and whatever sensual desire, sensual affection, sensual infatuation, sensual thirst, sensual fever they have towards sensual pleasures, that is well abandoned internally, well tranquillised. Even if those venerable ascetics and brahmins experience painful, sharp, severe, bitter feelings caused by their own exertion, they are capable of knowledge, of vision, of unsurpassed enlightenment. Even if those venerable ascetics and brahmins do not experience painful, sharp, severe, bitter feelings caused by their own exertion, they are capable of knowledge, of vision, of unsurpassed enlightenment. This, prince, was the third simile that came to my mind, simple, never heard before. These three similes came to my mind, prince, simple, never heard before.

332. "To me, prince, this occurred - 'What if I, with teeth clenched, with tongue pressed against the palate, were to restrain, crush, and torment the mind by the mind.' So I, prince, with teeth clenched, with tongue pressed against the palate, restrain, crush, and torment the mind by the mind. As I, prince, with teeth clenched, with tongue pressed against the palate, was restraining, crushing, and tormenting the mind by the mind, sweat poured forth from my armpits. Just as, prince, a strong man, having seized a weaker man by the head or by the shoulders, would restrain, crush, and torment him; just so indeed for me, prince, with teeth clenched, with tongue pressed against the palate, restraining, crushing, and tormenting the mind by the mind, sweat poured forth from my armpits. My energy, however, prince, was aroused and unsluggish, mindfulness was established and unconfused, but my body was excited and not calm, being overwhelmed by that painful striving.

333. "To me, prince, this occurred - 'What if I were to meditate on the breathless meditative absorption.' So I, prince, stopped the in-breath and out-breath through the mouth and through the nose. When the in-breath and out-breath through the mouth and through the nose were stopped, prince, there was an exceeding sound of winds escaping through the ear-holes. Just as there is an exceeding sound of a blacksmith's bellows being blown, just so indeed for me, prince, when the in-breath and out-breath through the mouth and through the nose were stopped, there was an exceeding sound of winds escaping through the ear-holes. My energy, however, prince, was aroused and unsluggish, mindfulness was established and unconfused, but my body was excited and not calm, being overwhelmed by that painful striving.

"To me, prince, this occurred - 'What if I were to meditate on the breathless meditative absorption.' So I, prince, stopped the in-breath and out-breath through the mouth, through the nose, and through the ears. When the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, prince, exceeding winds struck at my head. Just as, prince, a strong man were to crush one's head with a sharp point, just so indeed for me, prince, when the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, exceeding winds struck at my head. My energy, however, prince, was aroused and unsluggish, mindfulness was established and unconfused, but my body was excited and not calm, being overwhelmed by that painful striving.

"To me, prince, this occurred - 'What if I were to meditate on the breathless meditative absorption.' So I, prince, stopped the in-breath and out-breath through the mouth, through the nose, and through the ears. When the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, prince, there were exceeding headaches in my head. Just as, prince, a strong man were to bind one's head with a tight leather strap as a head-band; just so indeed for me, prince, when the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, there were exceeding headaches in my head. My energy, however, prince, was aroused and unsluggish, mindfulness was established and unconfused, but my body was excited and not calm, being overwhelmed by that painful striving.

"To me, prince, this occurred - 'What if I were to meditate on the breathless meditative absorption.' So I, prince, stopped the in-breath and out-breath through the mouth, through the nose, and through the ears. When the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, prince, exceeding winds cut through my belly. Just as, prince, a skilled butcher or a butcher's apprentice were to cut through the belly with a sharp butcher's knife, just so indeed for me, prince, when the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, exceeding winds cut through my belly. My energy, however, prince, was aroused and unsluggish, mindfulness was established and unconfused, but my body was excited and not calm, being overwhelmed by that painful striving.

"To me, prince, this occurred - 'What if I were to meditate on the breathless meditative absorption.' So I, prince, stopped the in-breath and out-breath through the mouth, through the nose, and through the ears. When the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, prince, there was an exceeding burning in my body. Just as, prince, two strong men, having seized a weaker man by both arms, were to scorch and thoroughly burn him over a charcoal pit, just so indeed for me, prince, when the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, there was an exceeding burning in my body. My energy, however, prince, was aroused and unsluggish, mindfulness was established and unconfused, but my body was excited and not calm, being overwhelmed by that painful striving.

So much so, prince, that deities, having seen me, said thus: 'The ascetic Gotama is dead.' Some deities said thus: 'The ascetic Gotama is not dead, but he is dying.' Some deities said thus: 'The ascetic Gotama is not dead, nor is he dying. The ascetic Gotama is a Worthy One. Such is the dwelling of a Worthy One.'

334. "To me, prince, this occurred - 'What if I were to proceed to the complete arrest of food.' Then, prince, deities approached me and said this - 'Do not, sir, proceed to the complete arrest of food. If you, sir, proceed to the complete arrest of food, we shall instil divine nutriment through your pores, and by that you will sustain yourself.' To me, prince, this occurred - 'If I were to claim complete non-eating, and these deities were to instil divine nutriment through my pores, and by that I were to sustain myself, that would be false on my part.' So I, prince, dismissed those deities. I said 'enough'.