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

In the Middle Collection

The Final Fifty Discourses

1. The Chapter on Devadaha

1. The Discourse at Devadaha

1. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Devadaha, a market town of the Sakyans. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this - "There are, monks, some ascetics and brahmins who hold such views and such opinions - 'Whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by what was done in the past. Thus, through the destruction of past actions by austerity, through the non-performance of new actions, there is no flowing in the future; through no flowing in the future there is the destruction of action; through the destruction of action there is the destruction of suffering; through the destruction of suffering there is the destruction of feeling; through the destruction of feeling all suffering will be worn away.' Monks, the Jains speak thus.

"Monks, having approached the Jains who speak thus, I speak thus - 'Is it true that you, friends Jains, hold such views and such opinions - whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by what was done in the past. Thus, through the destruction of past actions by austerity, through the non-performance of new actions, there is no flowing in the future; through no flowing in the future there is the destruction of action; through the destruction of action there is the destruction of suffering; through the destruction of suffering there is the destruction of feeling; through the destruction of feeling all suffering will be worn away?' And when thus questioned by me, monks, the Jains acknowledge 'yes.'

"Then I speak thus - 'But do you, friends Jains, know - we indeed existed in the past, not that we did not exist?' 'No indeed, friend.'

"'But do you, friends Jains, know - we indeed did evil deeds in the past, not that we did not do them?' 'No indeed, friend.'

"'But do you, friends Jains, know - we did such and such evil deeds?' 'No indeed, friend.'

"'But do you, friends Jains, know - so much suffering has been worn away, or so much suffering is to be worn away, or when so much suffering has been worn away, all suffering will be worn away?' 'No indeed, friend.'

"'But do you, friends Jains, know - the abandoning of unwholesome mental states and the undertaking of wholesome mental states in this very life?' 'No indeed, friend.'

2. "So then, friends Jains, you do not know - we indeed existed in the past, not that we did not exist; you do not know - we indeed did evil deeds in the past, not that we did not do them; you do not know - we did such and such evil deeds; you do not know - so much suffering has been worn away, or so much suffering is to be worn away, or when so much suffering has been worn away, all suffering will be worn away; you do not know - the abandoning of unwholesome mental states and the undertaking of wholesome mental states in this very life; this being so, it would not be proper for the venerable Jains to explain - whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by what was done in the past. Thus, through the destruction of past actions by austerity, through the non-performance of new actions, there is no flowing in the future; through no flowing in the future there is the destruction of action; through the destruction of action there is the destruction of suffering; through the destruction of suffering there is the destruction of feeling; through the destruction of feeling all suffering will be worn away."

"But if you, friends Jains, were to know - we indeed existed in the past, not that we did not exist; were to know - we indeed did evil deeds in the past, not that we did not do them; were to know - we did such and such evil deeds; were to know - so much suffering has been worn away, or so much suffering is to be worn away, or when so much suffering has been worn away, all suffering will be worn away; were to know - the abandoning of unwholesome mental states and the undertaking of wholesome mental states in this very life; this being so, it would be proper for the venerable Jains to explain - whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by what was done in the past. Thus, through the destruction of past actions by austerity, through the non-performance of new actions, there is no flowing in the future; through no flowing in the future there is the destruction of action; through the destruction of action there is the destruction of suffering; through the destruction of suffering there is the destruction of feeling; through the destruction of feeling all suffering will be worn away."

3. "Just as, friends Jains, a man might be pierced by a dart with poison, thickly smeared; he would experience painful, sharp, severe feelings because of the piercing by the dart. His friends and colleagues, relatives and blood-relations might set up a physician, a surgeon for him. That physician, that surgeon might cut open the surface of the wound with a knife; he would experience painful, sharp, severe feelings because of the cutting open of the surface of the wound with the knife. That physician, that surgeon might search for the dart with a probe; he would experience painful, sharp, severe feelings because of the searching for the dart with the probe. That physician, that surgeon might pull out the dart; he would experience painful, sharp, severe feelings because of the pulling out of the dart. That physician, that surgeon might insert medicinal powder into the surface of the wound; he would experience painful, sharp, severe feelings because of the insertion of the medicinal powder into the surface of the wound. At a later time, with the wound healed, with skin grown over, he would be healthy, happy, independent, self-controlled, able to go wherever he wishes. He would think thus - I was formerly pierced by a dart with poison, thickly smeared. I experienced painful, sharp, severe feelings because of the piercing by the dart. My friends and colleagues, relatives and blood-relations set up a physician, a surgeon for me. That physician, that surgeon of mine cut open the surface of the wound with a knife; I experienced painful, sharp, severe feelings because of the cutting open of the surface of the wound with the knife. That physician, that surgeon of mine searched for the dart with a probe; I experienced painful, sharp, severe feelings because of the searching for the dart with the probe. That physician, that surgeon of mine pulled out the dart; I experienced painful, sharp, severe feelings because of the pulling out of the dart. That physician, that surgeon of mine inserted medicinal powder into the surface of the wound; I experienced painful, sharp, severe feelings because of the insertion of the medicinal powder into the surface of the wound. Now I am healthy, with the wound healed, with skin grown over, happy, independent, self-controlled, able to go wherever I wish."

"Just so, friends Jains, if you were to know - we indeed existed in the past, not that we did not exist; were to know - we indeed did evil deeds in the past, not that we did not do them; were to know - we did such and such evil deeds; were to know - so much suffering has been worn away, or so much suffering is to be worn away, or when so much suffering has been worn away, all suffering will be worn away; were to know - the abandoning of unwholesome mental states and the undertaking of wholesome mental states in this very life; this being so, it would be proper for the venerable Jains to explain - whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by what was done in the past. Thus, through the destruction of past actions by austerity, through the non-performance of new actions, there is no flowing in the future; through no flowing in the future there is the destruction of action; through the destruction of action there is the destruction of suffering; through the destruction of suffering there is the destruction of feeling; through the destruction of feeling all suffering will be worn away."

"But because you, friends Jains, do not know - we indeed existed in the past, not that we did not exist; you do not know - we indeed did evil deeds in the past, not that we did not do them; you do not know - we did such and such evil deeds; you do not know - so much suffering has been worn away, or so much suffering is to be worn away, or when so much suffering has been worn away, all suffering will be worn away; you do not know - the abandoning of unwholesome mental states and the undertaking of wholesome mental states in this very life; therefore it would not be proper for the venerable Jains to explain - whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by what was done in the past. Thus, through the destruction of past actions by austerity, through the non-performance of new actions, there is no flowing in the future; through no flowing in the future there is the destruction of action; through the destruction of action there is the destruction of suffering; through the destruction of suffering there is the destruction of feeling; through the destruction of feeling all suffering will be worn away."

4. "When this was said, monks, those Jains said this to me - 'Friend, Nigaṇṭha Nāṭaputta 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 speaks thus: 'There is indeed, friends Jains, evil action done by you in the past; wear that away by this bitter performance of austerities; and that which here and now you are restrained in body, restrained in speech, restrained in mind - that is the non-performance of evil action in the future. Thus, through the destruction of past actions by austerity, through the non-performance of new actions, there is no flowing in the future; through no flowing in the future there is the destruction of action; through the destruction of action there is the destruction of suffering; through the destruction of suffering there is the destruction of feeling; through the destruction of feeling all suffering will be worn away.' And that pleases us and is agreeable to us, and by that we are delighted."

5. "When this was said, monks, I said this to those Jains - 'There are, friends Jains, these five things that have a twofold result in this very life. Which five? Faith, personal preference, oral tradition, reflection on reasons, acceptance of a view after pondering - these, friends Jains, are the five things that have a twofold result in this very life. Therein, what is the venerable Jains' faith in a teacher regarding the past, what is their personal preference, what is their oral tradition, what is their reflection on reasons, what is their acceptance of a view after pondering?' Speaking thus, monks, I do not see any reasonable counter-argument among the Jains.

"Furthermore, monks, I say this to those Jains - 'What do you think, friends Jains? At a time when there is intense exertion for you, intense striving, at that time do you experience intense painful, sharp, severe feelings caused by your own exertion; but at a time when there is no intense exertion for you, no intense striving, at that time do you not experience intense painful, sharp, severe feelings caused by your own exertion?' 'At a time, friend Gotama, when there is intense exertion for us, intense striving, at that time we experience intense painful, sharp, severe feelings caused by our own exertion; but at a time when there is no intense exertion for us, no intense striving, at that time we do not experience intense painful, sharp, severe feelings caused by our own exertion.'

6. "Thus indeed, friends Jains, at a time when there is intense exertion for you, intense striving, at that time do you experience intense painful, sharp, severe feelings caused by your own exertion; but at a time when there is no intense exertion for you, no intense striving, at that time do you not experience intense painful, sharp, severe feelings caused by your own exertion. This being so, it would not be proper for the venerable Jains to explain - whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by what was done in the past. Thus, through the destruction of past actions by austerity, through the non-performance of new actions, there is no flowing in the future; through no flowing in the future there is the destruction of action; through the destruction of action there is the destruction of suffering; through the destruction of suffering there is the destruction of feeling; through the destruction of feeling all suffering will be worn away. If, friends Jains, at a time when there is intense exertion for you, intense striving, at that time you were not to experience intense painful, sharp, severe feelings caused by your own exertion; but at a time when there is no intense exertion for you, no intense striving, at that time you were to experience intense painful, sharp, severe feelings caused by your own exertion; this being so, it would be proper for the venerable Jains to explain - whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by what was done in the past. Thus, through the destruction of past actions by austerity, through the non-performance of new actions, there is no flowing in the future; through no flowing in the future there is the destruction of action; through the destruction of action there is the destruction of suffering; through the destruction of suffering there is the destruction of feeling; through the destruction of feeling all suffering will be worn away."

"But because, friends Jains, at a time when there is intense exertion for you, intense striving, at that time you experience intense painful, sharp, severe feelings caused by your own exertion; but at a time when there is no intense exertion for you, no intense striving, at that time you do not experience intense painful, sharp, severe feelings caused by your own exertion; you yourselves, while experiencing painful, sharp, severe feelings caused by your own exertion, through ignorance, not knowing, and confusion, believe wrongly - whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by what was done in the past. Thus, through the destruction of past actions by austerity, through the non-performance of new actions, there is no flowing in the future; through no flowing in the future there is the destruction of action; through the destruction of action there is the destruction of suffering; through the destruction of suffering there is the destruction of feeling; through the destruction of feeling all suffering will be worn away.' Speaking thus, monks, I do not see any reasonable counter-argument among the Jains.

7. "Furthermore, monks, I say this to those Jains - 'What do you think, friends Jains, is it possible that this action to be experienced in the present life might by means or by striving become to be experienced in a future state?' 'No indeed, friend.' 'But is it possible that this action to be experienced in a future state might by means or by striving become to be experienced in the present life?' 'No indeed, friend.' 'What do you think, friends Jains, is it possible that this action to be experienced as pleasant might by means or by striving become to be experienced as unpleasant?' 'No indeed, friend.' 'But is it possible that this action to be experienced as unpleasant might by means or by striving become to be experienced as pleasant?' 'No indeed, friend.' 'What do you think, friends Jains, is it possible that this action to be experienced when fully ripened might by means or by striving become to be experienced when not fully ripened?' 'No indeed, friend.' 'But is it possible that this action to be experienced when not fully ripened might by means or by striving become to be experienced when fully ripened?' 'No indeed, friend.' 'What do you think, friends Jains, is it possible that this action to be experienced much might by means or by striving become to be experienced little?' 'No indeed, friend.' 'But is it possible that this action to be experienced little might by means or by striving become to be experienced much?' 'No indeed, friend.' 'What do you think, friends Jains, is it possible that this action that is to be experienced might by means or by striving become not to be experienced?' 'No indeed, friend.' 'But is it possible that this action that is not to be experienced might by means or by striving become to be experienced?' 'No indeed, friend.'

8. "Thus indeed, friends Jains, this action that is to be experienced in the present life - that it might by means or by striving become to be experienced in a future state - this is not possible; but this action that is to be experienced in a future state - that it might by means or by striving become to be experienced in the present life - this is not possible; this action that is to be experienced as pleasant - that it might by means or by striving become to be experienced as unpleasant - this is not possible; this action that is to be experienced as unpleasant - that it might by means or by striving become to be experienced as pleasant - this is not possible; this action that is to be experienced when fully ripened - that it might by means or by striving become to be experienced when not fully ripened - this is not possible; this action that is to be experienced when not fully ripened - that it might by means or by striving become to be experienced when fully ripened - this is not possible; this action that is to be experienced much - that it might by means or by striving become to be experienced little - this is not possible; this action that is to be experienced little - that it might by means or by striving become to be experienced much - this is not possible; this action that is to be experienced - that it might by means or by striving become not to be experienced - this is not possible; this action that is not to be experienced - that it might by means or by striving become to be experienced - this is not possible; this being so, the venerable Jains' exertion is fruitless, their striving is fruitless."

"Thus speaking, monks, are the Jains. For the Jains who speak thus, monks, ten reasonable counter-arguments come to a blameworthy position.

9. "If, monks, beings experience pleasure and pain caused by what was done in the past; certainly, monks, the Jains were doers of wrong-doing in the past, since they now experience such painful, sharp, severe feelings. If, monks, beings experience pleasure and pain because of the creation by a lord; certainly, monks, the Jains were created by an evil lord, since they now experience such painful, sharp, severe feelings. If, monks, beings experience pleasure and pain because of circumstance; certainly, monks, the Jains have evil circumstance, since they now experience such painful, sharp, severe feelings. If, monks, beings experience pleasure and pain because of rebirth; certainly, monks, the Jains have evil rebirth, since they now experience such painful, sharp, severe feelings. If, monks, beings experience pleasure and pain because of exertion in the present life; certainly, monks, the Jains have such exertion in the present life, since they now experience such painful, sharp, severe feelings.

"If, monks, beings experience pleasure and pain caused by what was done in the past, the Jains are blameworthy; but if beings do not experience pleasure and pain caused by what was done in the past, the Jains are blameworthy. If, monks, beings experience pleasure and pain because of the creation by a lord, the Jains are blameworthy; but if beings do not experience pleasure and pain because of the creation by a lord, the Jains are blameworthy. If, monks, beings experience pleasure and pain because of circumstance, the Jains are blameworthy; but if beings do not experience pleasure and pain because of circumstance, the Jains are blameworthy. If, monks, beings experience pleasure and pain because of rebirth, the Jains are blameworthy; but if beings do not experience pleasure and pain because of rebirth, the Jains are blameworthy. If, monks, beings experience pleasure and pain because of exertion in the present life, the Jains are blameworthy; but if beings do not experience pleasure and pain because of exertion in the present life, the Jains are blameworthy. Thus speaking, monks, are the Jains. For the Jains who speak thus, monks, these ten reasonable counter-arguments come to a blameworthy position. Thus, monks, exertion is fruitless, striving is fruitless.

10. "And how, monks, is exertion fruitful, is striving fruitful? Here, monks, a monk does not indeed oppress himself with suffering when he is not oppressed, and he does not abandon righteous happiness, and he is not infatuated with that happiness. He thus understands: 'For me, striving with activity regarding this source of suffering, through striving with activity there is dispassion; but for me, looking on with equanimity regarding this source of suffering, developing equanimity, there is dispassion.' He strives with activity there regarding whatever source of suffering for which, striving with activity, through striving with activity there is dispassion. But he develops equanimity there regarding whatever source of suffering for which, looking on with equanimity, developing equanimity, there is dispassion. For that one, striving with activity regarding that source of suffering, through striving with activity there is dispassion - thus for him that suffering is worn away. For that one, looking on with equanimity regarding that source of suffering, developing equanimity, there is dispassion - thus for him that suffering is worn away.

11. "Just as, monks, a man might be filled with lust for a woman, with mind bound in love, with acute desire, with acute longing. He might see that woman standing together with another man, conversing, joking, laughing. What do you think, monks, would sorrow, lamentation, suffering, displeasure, and anguish arise in that man having seen that woman standing together with another man, conversing, joking, laughing?" "Yes, venerable sir." "What is the reason for this?" "Because, venerable sir, that man is filled with lust for that woman, with mind bound in love, with acute desire, with acute longing. Therefore, having seen that woman standing together with another man, conversing, joking, laughing, sorrow, lamentation, suffering, displeasure, and anguish would arise." "Then, monks, it might occur to that man: 'I am filled with lust for that woman, with mind bound in love, with acute desire, with acute longing. Having seen that woman standing together with another man, conversing, joking, laughing, sorrow, lamentation, suffering, displeasure, and anguish arise in me. What if I were to abandon the desire and lust I have for that woman?' He would abandon the desire and lust for that woman. He might see that woman at a later time standing together with another man, conversing, joking, laughing. What do you think, monks, would sorrow, lamentation, suffering, displeasure, and anguish arise in that man having seen that woman standing together with another man, conversing, joking, laughing?" "No, Venerable Sir." "What is the reason for this?" "Because, venerable sir, that man is without lust for that woman. Therefore, having seen that woman standing together with another man, conversing, joking, laughing, sorrow, lamentation, suffering, displeasure, and anguish would not arise."

"Just so, monks, a monk does not indeed oppress himself with suffering when he is not oppressed, and he does not abandon righteous happiness, and he is not infatuated with that happiness. He thus understands: 'For me, striving with activity regarding this source of suffering, through striving with activity there is dispassion; but for me, looking on with equanimity regarding this source of suffering, developing equanimity, there is dispassion.' He strives with activity there regarding whatever source of suffering for which, striving with activity, through striving with activity there is dispassion; but he develops equanimity there regarding whatever source of suffering for which, looking on with equanimity, developing equanimity, there is dispassion. For that one, striving with activity regarding that source of suffering, through striving with activity there is dispassion - thus for him that suffering is worn away. For that one, looking on with equanimity regarding that source of suffering, developing equanimity, there is dispassion - thus for him that suffering is worn away. Thus also, monks, exertion is fruitful, striving is fruitful.

12. "Furthermore, monks, a monk considers thus: 'When I dwell comfortably, unwholesome mental states increase and wholesome mental states decline; but when I strive with difficulty, unwholesome mental states decline and wholesome mental states increase. What if I were to strive with difficulty?' He strives with difficulty. As he strives with difficulty, unwholesome mental states decline and wholesome mental states increase. He does not at a later time strive with difficulty. What is the reason for this? For that monk, monks, for whatever purpose he would strive with difficulty, that purpose has been achieved for him. Therefore he does not at a later time strive with difficulty. Just as, monks, a fletcher heats an arrow over two firebrands, scorches it, makes it straight and workable. When, monks, the fletcher's arrow has been heated over two firebrands, scorched, made straight and workable, that fletcher does not at a later time heat the arrow over two firebrands, scorch it, make it straight and workable. What is the reason for this? For that fletcher, monks, for whatever purpose he would heat the arrow over two firebrands, scorch it, make it straight and workable, that purpose has been achieved for him. Therefore the fletcher does not at a later time heat the arrow over two firebrands, scorch it, make it straight and workable. Just so, monks, a monk considers thus: 'When I dwell comfortably, unwholesome mental states increase and wholesome mental states decline; but when I strive with difficulty, unwholesome mental states decline and wholesome mental states increase. What if I were to strive with difficulty?' He strives with difficulty. As he strives with difficulty, unwholesome mental states decline and wholesome mental states increase. He does not at a later time strive with difficulty. What is the reason for this? For that monk, monks, for whatever purpose he would strive with difficulty, that purpose has been achieved for him. Therefore he does not at a later time strive with difficulty. Thus also, monks, exertion is fruitful, striving is fruitful.

13. "Furthermore, monks, here 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.

14. "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, nor having heard something elsewhere does he 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.

15. 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.

16. "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. Thus also, monks, exertion is fruitful, striving is fruitful.

"Furthermore, monks, 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. Thus also, monks, exertion is fruitful, striving is fruitful.

"Furthermore, monks, with the fading away of rapture, a monk dwells equanimous, mindful and fully aware, and experiences happiness with the body. That which the noble ones declare - 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. Thus also, monks, exertion is fruitful, striving is fruitful.

"Furthermore, monks, with the abandoning of pleasure and with the abandoning of 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. Thus also, monks, exertion is fruitful, striving is fruitful.

17. "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. Thus also, monks, exertion is fruitful, striving is fruitful.

18. "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. Thus also, monks, exertion is fruitful, striving is fruitful.

19. "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.' Thus also, monks, exertion is fruitful, striving is fruitful. Thus speaking, monks, are the Tathāgatas. For the Tathāgatas who speak thus, monks, ten reasonable grounds for praise come.

20. "If, monks, beings experience pleasure and pain caused by what was done in the past; certainly, monks, the Tathāgata was a doer of good deeds in the past, since he now feels such pleasant feelings without mental corruptions. If, monks, beings experience pleasure and pain because of the creation by a lord; certainly, monks, the Tathāgata was created by a good lord, since he now feels such pleasant feelings without mental corruptions. If, monks, beings experience pleasure and pain because of circumstance; certainly, monks, the Tathāgata has good circumstance, since he now feels such pleasant feelings without mental corruptions. If, monks, beings experience pleasure and pain because of rebirth; certainly, monks, the Tathāgata has good rebirth, since he now feels such pleasant feelings without mental corruptions. If, monks, beings experience pleasure and pain because of exertion in the present life; certainly, monks, the Tathāgata has good exertion in the present life, since he now feels such pleasant feelings without mental corruptions.

"If, monks, beings experience pleasure and pain caused by what was done in the past, the Tathāgata is praiseworthy; but if beings do not experience pleasure and pain caused by what was done in the past, the Tathāgata is praiseworthy. If, monks, beings experience pleasure and pain because of the creation by a lord, the Tathāgata is praiseworthy; but if beings do not experience pleasure and pain because of the creation by a lord, the Tathāgata is praiseworthy. If, monks, beings experience pleasure and pain because of circumstance, the Tathāgata is praiseworthy; but if beings do not experience pleasure and pain because of circumstance, the Tathāgata is praiseworthy. If, monks, beings experience pleasure and pain because of rebirth, the Tathāgata is praiseworthy; but if beings do not experience pleasure and pain because of rebirth, the Tathāgata is praiseworthy. If, monks, beings experience pleasure and pain because of exertion in the present life, the Tathāgata is praiseworthy; but if beings do not experience pleasure and pain because of exertion in the present life, the Tathāgata is praiseworthy. Thus speaking, monks, are the Tathāgatas. For the Tathāgatas who speak thus, monks, these ten reasonable grounds for praise come."

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

The Discourse at Devadaha is concluded as first.

2. The Discourse on the Five and Three

21. 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 - "Monks, there are some ascetics and brahmins who theorise about the future, hold views about the future, and referring to the future, assert various doctrinal positions. 'The self is percipient and healthy after death' - thus some assert; 'The self is non-percipient and healthy after death' - thus some assert; 'The self is neither percipient nor non-percipient and healthy after death' - thus some assert; or else they proclaim the annihilation, destruction and non-existence of an existing being, or else some assert Nibbāna in the present life. Thus they proclaim the self as existing and healthy after death, or else they proclaim the annihilation, destruction and non-existence of an existing being, or else some assert Nibbāna in the present life. Thus these five become three, and three become five - this is the synopsis of the five and three.

22. "Therein, monks, as to those ascetics and brahmins who proclaim a percipient self, healthy after death, or those venerable ascetics and brahmins who proclaim a material percipient self, healthy after death, or those venerable ascetics and brahmins who proclaim an immaterial percipient self, healthy after death, or those venerable ascetics and brahmins who proclaim a both material and immaterial percipient self, healthy after death, or those venerable ascetics and brahmins who proclaim a neither material nor immaterial percipient self, healthy after death, or those venerable ascetics and brahmins who proclaim a percipient self identical in perception, healthy after death, or those venerable ascetics and brahmins who proclaim a percipient self different in perception, healthy after death, or those venerable ascetics and brahmins who proclaim a percipient self limited in perception, healthy after death, or those venerable ascetics and brahmins who proclaim a percipient self limitless in perception, healthy after death, or else some who have transcended this assert the consciousness circular meditation object as limitless and imperturbable. Monks, the Tathāgata directly knows this. Those venerable ascetics and brahmins who proclaim a percipient self, healthy after death, or those venerable ascetics and brahmins who proclaim a material percipient self, healthy after death, or those venerable ascetics and brahmins who proclaim an immaterial percipient self, healthy after death, or those venerable ascetics and brahmins who proclaim a both material and immaterial percipient self, healthy after death, or those venerable ascetics and brahmins who proclaim a neither material nor immaterial percipient self, healthy after death, or those venerable ascetics and brahmins who proclaim a percipient self identical in perception, healthy after death, or those venerable ascetics and brahmins who proclaim a percipient self different in perception, healthy after death, or those venerable ascetics and brahmins who proclaim a percipient self limited in perception, healthy after death, or those venerable ascetics and brahmins who proclaim a percipient self limitless in perception, healthy after death, or else whichever of these perceptions is declared to be pure, supreme, highest, unsurpassed - whether perceptions of material form, whether perceptions of the immaterial, whether perceptions of unity, whether perceptions of diversity. 'There is nothing' - some assert the plane of nothingness as limitless and imperturbable. 'This is conditioned, gross; but there is the cessation of activities, there is this' - thus having understood, seeing the escape from that, the Tathāgata has gone beyond it.

23. "Therein, monks, as to those ascetics and brahmins who proclaim a non-percipient self, healthy after death, or those venerable ascetics and brahmins who proclaim a material non-percipient self, healthy after death, or those venerable ascetics and brahmins who proclaim an immaterial non-percipient self, healthy after death, or those venerable ascetics and brahmins who proclaim a both material and immaterial non-percipient self, healthy after death, or those venerable ascetics and brahmins who proclaim a neither material nor immaterial non-percipient self, healthy after death. Therein, monks, as to those ascetics and brahmins who proclaim a percipient self, healthy after death, these protest against them. What is the reason for this? Perception is a disease, perception is a boil, perception is a dart; this is peaceful, this is sublime, that is to say - 'non-perception.' Monks, the Tathāgata directly knows this: those venerable ascetics and brahmins who proclaim a non-percipient self, healthy after death, or those venerable ascetics and brahmins who proclaim a material non-percipient self, healthy after death, or those venerable ascetics and brahmins who proclaim an immaterial non-percipient self, healthy after death, or those venerable ascetics and brahmins who proclaim a both material and immaterial non-percipient self, healthy after death, or those venerable ascetics and brahmins who proclaim a neither material nor immaterial non-percipient self, healthy after death. Whoever indeed, monks, whether ascetic or brahmin, should speak thus - 'I will declare the coming or going or passing away or rebirth or growth or increase or expansion of consciousness apart from matter, apart from feeling, apart from perception, apart from activities' - this is impossible. 'This is conditioned, gross; but there is the cessation of activities, there is this' - thus having understood, seeing the escape from that, the Tathāgata has gone beyond it.

24. "Therein, monks, as to those ascetics and brahmins who proclaim a neither percipient-nor-non-percipient self, healthy after death, or those venerable ascetics and brahmins who proclaim a material neither percipient-nor-non-percipient self, healthy after death, or those venerable ascetics and brahmins who proclaim an immaterial neither percipient-nor-non-percipient self, healthy after death, or those venerable ascetics and brahmins who proclaim a both material and immaterial neither percipient-nor-non-percipient self, healthy after death, or those venerable ascetics and brahmins who proclaim a neither material nor immaterial neither percipient-nor-non-percipient self, healthy after death. Therein, monks, as to those ascetics and brahmins who proclaim a percipient self, healthy after death, these protest against them, and those venerable ascetics and brahmins who proclaim a non-percipient self, healthy after death, these protest against them. What is the reason for this? Perception is a disease, perception is a boil, perception is a dart; non-perception is confusion; this is peaceful, this is sublime, that is to say - 'neither perception nor non-perception.' Monks, the Tathāgata directly knows this. Those venerable ascetics and brahmins who proclaim a neither percipient-nor-non-percipient self, healthy after death, or those venerable ascetics and brahmins who proclaim a material neither percipient-nor-non-percipient self, healthy after death, or those venerable ascetics and brahmins who proclaim an immaterial neither percipient-nor-non-percipient self, healthy after death, or those venerable ascetics and brahmins who proclaim a both material and immaterial neither percipient-nor-non-percipient self, healthy after death, or those venerable ascetics and brahmins who proclaim a neither material nor immaterial neither percipient-nor-non-percipient self, healthy after death. Whatever ascetics or brahmins, monks, who proclaim the acquisition of this plane by means of what is merely seen, heard, sensed, cognised, and activities, this, monks, is declared to be a disaster for the acquisition of this plane. Because this plane, monks, is not declared to be attainable through the attainment of activities; this plane, monks, is declared to be attainable through the attainment of the residue of activities. 'This is conditioned, gross; but there is the cessation of activities, there is this' - thus having understood, seeing the escape from that, the Tathāgata has gone beyond it.

25. "Therein, monks, as to those ascetics and brahmins who proclaim the annihilation, destruction and non-existence of an existing being, therein, monks, as to those ascetics and brahmins who proclaim a percipient self, healthy after death, these protest against them, and those venerable ascetics and brahmins who proclaim a non-percipient self, healthy after death, these protest against them, and those venerable ascetics and brahmins who proclaim a neither percipient-nor-non-percipient self, healthy after death, these protest against them. What is the reason for this? All these venerable ascetics and brahmins assert only attachment regarding the future - 'Thus after death we shall be, thus after death we shall be.' Just as a merchant going on trade thinks thus - 'From this I shall get this, by this I shall obtain this,' just so these venerable ascetics and brahmins seem to me like merchants - 'Thus after death we shall be, thus after death we shall be.' Monks, the Tathāgata directly knows this. Those venerable ascetics and brahmins who proclaim the annihilation, destruction and non-existence of an existing being, they, through fear of identity, through disgust with identity, run around and revolve around identity itself. Just as a dog bound by a leash, tied to a firm post or stake, runs around and revolves around that very post or stake; just so these venerable ascetics and brahmins, through fear of identity, through disgust with identity, run around and revolve around identity itself. 'This is conditioned, gross; but there is the cessation of activities, there is this' - thus having understood, seeing the escape from that, the Tathāgata has gone beyond it.

26. "Whatever ascetics or brahmins, monks, who theorise about the future, hold views about the future, and referring to the future, assert various doctrinal positions, all of them assert these five planes only or one or other of them.

27. "Monks, there are some ascetics and brahmins who theorise about the past, hold views about the past, and referring to the past, assert various doctrinal positions. 'The self and the world are eternal, only this is the truth, anything else is vain' - thus some assert; 'The self and the world are non-eternal, only this is the truth, anything else is vain' - thus some assert; 'The self and the world are both eternal and non-eternal, only this is the truth, anything else is vain' - thus some assert; 'The self and the world are neither eternal nor non-eternal, only this is the truth, anything else is vain' - thus some assert; 'The self and the world are finite, only this is the truth, anything else is vain' - thus some assert; 'The self and the world are infinite, only this is the truth, anything else is vain' - thus some assert; 'The self and the world are both finite and infinite, only this is the truth, anything else is vain' - thus some assert; 'The self and the world are neither finite nor infinite, only this is the truth, anything else is vain' - thus some assert; 'The self and the world have unified perception, only this is the truth, anything else is vain' - thus some assert; 'The self and the world have diverse perception, only this is the truth, anything else is vain' - thus some assert; 'The self and the world have limited perception, only this is the truth, anything else is vain' - thus some assert; 'The self and the world have measureless perception, only this is the truth, anything else is vain' - thus some assert; 'The self and the world are exclusively happy, only this is the truth, anything else is vain' - thus some assert; 'The self and the world are exclusively suffering, only this is the truth, anything else is vain' - thus some assert; 'The self and the world experience both happiness and suffering, only this is the truth, anything else is vain' - thus some assert; 'The self and the world experience neither suffering nor happiness, only this is the truth, anything else is vain' - thus some assert.

28. "Therein, monks, as to those ascetics and brahmins who hold such views and such opinions - 'The self and the world are eternal, only this is the truth, anything else is vain,' that they will have knowledge individually, pure and bright, apart from faith, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it - this is impossible. But, monks, when there is no knowledge individually that is pure and bright, whatever portion of knowledge those venerable ascetics and brahmins purify therein, that too is declared to be clinging for those venerable ascetics and brahmins. 'This is conditioned, gross; but there is the cessation of activities, there is this' - thus having understood, seeing the escape from that, the Tathāgata has gone beyond it.

29. "Therein, monks, as to those ascetics and brahmins who hold such views and such opinions - 'The self and the world are non-eternal, only this is the truth, anything else is vain,' etc. The self and the world are both eternal and non-eternal, The self and the world are neither eternal nor non-eternal, The self and the world are finite, The self and the world are infinite, The self and the world are both finite and infinite, The self and the world are neither finite nor infinite, The self and the world have unified perception, The self and the world have diverse perception, The self and the world have limited perception, The self and the world have measureless perception, The self and the world are exclusively happy, The self and the world are exclusively suffering, The self and the world experience both happiness and suffering, The self and the world experience neither suffering nor happiness, only this is the truth, anything else is vain, that they will have knowledge individually, pure and bright, apart from faith, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it - this is impossible. But, monks, when there is no knowledge individually that is pure and bright, whatever portion of knowledge those venerable ascetics and brahmins purify therein, that too is declared to be clinging for those venerable ascetics and brahmins. 'This is conditioned, gross; but there is the cessation of activities, there is this' - thus having understood, seeing the escape from that, the Tathāgata has gone beyond it.

30. "Here, monks, some ascetic or brahmin, through the relinquishment of views about the past and through the relinquishment of views about the future, through altogether not taking a stand on the mental fetters of sensuality, having attained the rapture of solitude, dwells - 'This is peaceful, this is sublime, that is to say, I dwell having attained the rapture of solitude.' That rapture of solitude of his ceases. With the cessation of the rapture of solitude, displeasure arises; with the cessation of displeasure, the rapture of solitude arises. Just as, monks, what the shade leaves, the sunshine pervades; what the sunshine leaves, the shade pervades; just so, monks, with the cessation of the rapture of solitude, displeasure arises; with the cessation of displeasure, the rapture of solitude arises. Monks, the Tathāgata directly knows this. This venerable ascetic or brahmin, through the relinquishment of views about the past and through the relinquishment of views about the future, through altogether not taking a stand on the mental fetters of sensuality, having attained the rapture of solitude, dwells - 'This is peaceful, this is sublime, that is to say, I dwell having attained the rapture of solitude.' That rapture of solitude of his ceases. With the cessation of the rapture of solitude, displeasure arises; with the cessation of displeasure, the rapture of solitude arises. 'This is conditioned, gross; but there is the cessation of activities, there is this' - thus having understood, seeing the escape from that, the Tathāgata has gone beyond it.

31. "Here again, monks, some ascetic or brahmin, through the relinquishment of views about the past and through the relinquishment of views about the future, through altogether not taking a stand on the mental fetters of sensuality, through the transcendence of the rapture of solitude, having attained spiritual happiness, dwells - 'This is peaceful, this is sublime, that is to say, I dwell having attained spiritual happiness.' That spiritual happiness of his ceases. With the cessation of spiritual happiness, the rapture of solitude arises; with the cessation of the rapture of solitude, spiritual happiness arises. Just as, monks, what the shade leaves, the sunshine pervades; what the sunshine leaves, the shade pervades; just so, monks, with the cessation of spiritual happiness, the rapture of solitude arises; with the cessation of the rapture of solitude, spiritual happiness arises. Monks, the Tathāgata directly knows this. This venerable ascetic or brahmin, through the relinquishment of views about the past and through the relinquishment of views about the future, through altogether not taking a stand on the mental fetters of sensuality, through the transcendence of the rapture of solitude, having attained spiritual happiness, dwells - 'This is peaceful, this is sublime, that is to say, I dwell having attained spiritual happiness.' That spiritual happiness of his ceases. With the cessation of spiritual happiness, the rapture of solitude arises; with the cessation of the rapture of solitude, spiritual happiness arises. 'This is conditioned, gross; but there is the cessation of activities, there is this' - thus having understood, seeing the escape from that, the Tathāgata has gone beyond it.

32. "Here again, monks, some ascetic or brahmin, through the relinquishment of views about the past and through the relinquishment of views about the future, through altogether not taking a stand on the mental fetters of sensuality, through the transcendence of the rapture of solitude, through the transcendence of spiritual happiness, having attained neither-unpleasant-nor-pleasant feeling, dwells - 'This is peaceful, this is sublime, that is to say, I dwell having attained neither-unpleasant-nor-pleasant feeling.' That neither-unpleasant-nor-pleasant feeling of his ceases. With the cessation of neither-unpleasant-nor-pleasant feeling, spiritual happiness arises; with the cessation of spiritual happiness, neither-unpleasant-nor-pleasant feeling arises. Just as, monks, what the shade leaves, the sunshine pervades; what the sunshine leaves, the shade pervades; just so, monks, with the cessation of neither-unpleasant-nor-pleasant feeling, spiritual happiness arises; with the cessation of spiritual happiness, neither-unpleasant-nor-pleasant feeling arises. Monks, the Tathāgata directly knows this. This venerable ascetic or brahmin, through the relinquishment of views about the past and through the relinquishment of views about the future, through altogether not taking a stand on the mental fetters of sensuality, through the transcendence of the rapture of solitude, through the transcendence of spiritual happiness, having attained neither-unpleasant-nor-pleasant feeling, dwells - 'This is peaceful, this is sublime, that is to say, I dwell having attained neither-unpleasant-nor-pleasant feeling.' That neither-unpleasant-nor-pleasant feeling of his ceases. With the cessation of neither-unpleasant-nor-pleasant feeling, spiritual happiness arises; with the cessation of spiritual happiness, neither-unpleasant-nor-pleasant feeling arises. 'This is conditioned, gross; but there is the cessation of activities, there is this' - thus having understood, seeing the escape from that, the Tathāgata has gone beyond it.

33. "Here again, monks, some ascetic or brahmin, through the relinquishment of views about the past and through the relinquishment of views about the future, through altogether not taking a stand on the mental fetters of sensuality, through the transcendence of the rapture of solitude, through the transcendence of spiritual happiness, through the transcendence of neither-unpleasant-nor-pleasant feeling - regards thus: 'I am peaceful, I am quenched, I am without clinging.' Monks, the Tathāgata directly knows this. This venerable ascetic or brahmin, through the relinquishment of views about the past and through the relinquishment of views about the future, through altogether not taking a stand on the mental fetters of sensuality, through the transcendence of the rapture of solitude, through the transcendence of spiritual happiness, through the transcendence of neither-unpleasant-nor-pleasant feeling - regards thus: 'I am peaceful, I am quenched, I am without clinging'; certainly this venerable one asserts a practice suitable for Nibbāna. And yet this venerable ascetic or brahmin, clinging, clings to a view about the past, or clinging, clings to a view about the future, or clinging, clings to a mental fetter of sensuality, or clinging, clings to the rapture of solitude, or clinging, clings to spiritual happiness, or clinging, clings to neither-unpleasant-nor-pleasant feeling. And whatever this venerable one - regards thus: 'I am peaceful, I am quenched, I am without clinging' - that too is declared to be clinging for this venerable ascetic or brahmin. 'This is conditioned, gross; but there is the cessation of activities, there is this' - thus having understood, seeing the escape from that, the Tathāgata has gone beyond it.

"But this, monks, is the unsurpassed state of supreme peace that has been fully awakened to by the Tathāgata, that is to say - having understood as they really are the origin, passing away, gratification, danger, and escape regarding the six sense bases of contact, deliverance through non-clinging."

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

The Discourse on the Five and Three is concluded as second.

3. The Discourse on "What Do You Think About Me?"

34. Thus have I heard - On one occasion the Blessed One was dwelling at Pisinārā in the Baliharaṇa jungle thicket. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this - "What do you think about me, monks - 'The ascetic Gotama teaches the Teaching because of robes, or the ascetic Gotama teaches the Teaching because of almsfood, or the ascetic Gotama teaches the Teaching because of lodging, or the ascetic Gotama teaches the Teaching because of this or that existence'?" "Indeed, venerable sir, we do not think thus about the Blessed One - 'The ascetic Gotama teaches the Teaching because of robes, or the ascetic Gotama teaches the Teaching because of almsfood, or the ascetic Gotama teaches the Teaching because of lodging, or the ascetic Gotama teaches the Teaching because of this or that existence.'"

"And if indeed you do not think thus about me, monks - 'The ascetic Gotama teaches the Teaching because of robes, etc. or the ascetic Gotama teaches the Teaching because of this or that existence'; then what indeed do you think about me, monks?" "Thus indeed, venerable sir, we think about the Blessed One - 'The Blessed One is compassionate, seeking our welfare; he teaches the Teaching out of compassion.'" "And if indeed you think thus about me, monks - 'The Blessed One is compassionate, seeking our welfare; he teaches the Teaching out of compassion.'"

35. "Therefore, monks, those teachings that have been taught by me through direct knowledge, as follows - the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path - therein all should train in unity, being joyful, not disputing. And, monks, while you are in unity, being joyful, not disputing, training, there might be two monks having different views on the higher teaching. If therein you should think thus - 'These venerable ones are indeed different in meaning and different in phrasing,' therein whichever monk you consider easier to admonish, having approached him, he should be addressed thus - 'The venerable ones are indeed different in meaning and different in phrasing. May the venerable ones know this by this method too - how there is difference in meaning and difference in phrasing. May the venerable ones not commit contention.' Then, of the other monks on one side, whichever monk you consider easier to admonish, having approached him, he should be addressed thus - 'The venerable ones are indeed different in meaning and different in phrasing. May the venerable ones know this by this method too - how there is difference in meaning and difference in phrasing. May the venerable ones not commit contention.' Thus what is misapprehended should be kept as misapprehended, what is rightly taken should be kept as rightly taken. Having kept what is misapprehended as misapprehended, having kept what is rightly taken as rightly taken, whatever is the Teaching, whatever is the monastic discipline, that should be spoken.

36. "If therein you should think thus - 'These venerable ones are indeed different in meaning, but agree in phrasing,' therein whichever monk you consider easier to admonish, having approached him, he should be addressed thus - 'The venerable ones are indeed different in meaning, but agree in phrasing. May the venerable ones know this by this method too - how there is difference in meaning, but agreement in phrasing. May the venerable ones not commit contention.' Then, of the other monks on one side, whichever monk you consider easier to admonish, having approached him, he should be addressed thus - 'The venerable ones are indeed different in meaning, but agree in phrasing. May the venerable ones know this by this method too - how there is difference in meaning, but agreement in phrasing. May the venerable ones not commit contention.' Thus what is misapprehended should be kept as misapprehended, what is rightly taken should be kept as rightly taken. Having kept what is misapprehended as misapprehended, having kept what is rightly taken as rightly taken, whatever is the Teaching, whatever is the monastic discipline, that should be spoken.

37. "If therein you should think thus - 'These venerable ones indeed agree in meaning, but are different in phrasing,' therein whichever monk you consider easier to admonish, having approached him, he should be addressed thus - 'The venerable ones indeed agree in meaning, but are different in phrasing. May the venerable ones know this by this method too - how there is agreement in meaning, but difference in phrasing. But this is a trifling matter, that is to say - the phrasing. May the venerable ones not commit contention over a trifle.' Then, of the other monks on one side, whichever monk you consider easier to admonish, having approached him, he should be addressed thus - 'The venerable ones indeed agree in meaning, but are different in phrasing. May the venerable ones know this by this method too - how there is agreement in meaning, but difference in phrasing. But this is a trifling matter, that is to say - the phrasing. May the venerable ones not commit contention over a trifle.' Thus what is rightly taken should be kept as rightly taken, what is misapprehended should be kept as misapprehended. Having kept what is rightly taken as rightly taken, having kept what is misapprehended as misapprehended, whatever is the Teaching, whatever is the monastic discipline, that should be spoken.

38. "If therein you should think thus - 'These venerable ones indeed agree in meaning and agree in phrasing,' therein whichever monk you consider easier to admonish, having approached him, he should be addressed thus - 'The venerable ones indeed agree in meaning and agree in phrasing. May the venerable ones know this by this method too - how there is agreement in meaning and agreement in phrasing. May the venerable ones not commit contention.' Then, of the other monks on one side, whichever monk you consider easier to admonish, having approached him, he should be addressed thus - 'The venerable ones indeed agree in meaning and agree in phrasing. May the venerable ones know this by this method too - how there is agreement in meaning and agreement in phrasing. May the venerable ones not commit contention.' Thus what is rightly taken should be kept as rightly taken. Having kept what is rightly taken as rightly taken, whatever is the Teaching, whatever is the monastic discipline, that should be spoken.

39. "And, monks, while you are in unity, being joyful, not disputing, training, if there should be an offence or a transgression by a certain monk, there, monks, one should not be hasty with accusation. The person should be examined - 'Thus there will be non-harming for me and non-injury for the other person, for the other person is without wrath, without resentment, not holding views firmly, relinquishing them easily, and I am able, having raised this person up from the unwholesome, to establish him in the wholesome.' If, monks, it is thus, it is proper for speaking.

"But if, monks, it is thus - 'There will be non-harming for me and injury for the other person, for the other person is prone to wrath, bears grudges, not holding views firmly, relinquishing them easily, and I am able, having raised this person up from the unwholesome, to establish him in the wholesome. But this is a trifling matter, that is to say - the injury to the other person. Then this indeed is more - that I am able, having raised this person up from the unwholesome, to establish him in the wholesome.' If, monks, it is thus, it is proper for speaking.

"But if, monks, it is thus - 'There will be harming for me and non-injury for the other person. For the other person is without wrath, without resentment, holding views firmly, relinquishing them with difficulty, and I am able, having raised this person up from the unwholesome, to establish him in the wholesome. But this is a trifling matter, that is to say - the harming to me. Then this indeed is more - that I am able, having raised this person up from the unwholesome, to establish him in the wholesome.' If, monks, it is thus, it is proper for speaking.

"But if, monks, it is thus - 'There will be harming for me and injury for the other person. For the other person is prone to wrath, bears grudges, holding views firmly, relinquishing them with difficulty, and I am able, having raised this person up from the unwholesome, to establish him in the wholesome. But this is a trifling matter, that is to say - there will be harming for me and injury for the other person. Then this indeed is more - that I am able, having raised this person up from the unwholesome, to establish him in the wholesome.' If, monks, it is thus, it is proper for speaking.

40. "And, monks, while you are in unity, being joyful, not disputing, training, there might arise among you mutual verbal exchange, insolence of views, mental resentment, displeasure, and dissatisfaction. Therein, of the monks on one side, whichever monk you consider easier to admonish, having approached him, he should be addressed thus - 'That which has arisen among us, friends, while we were in unity, being joyful, not disputing, training - mutual verbal exchange, insolence of views, mental resentment, displeasure, and dissatisfaction - knowing this, the ascetic would censure us.' Answering rightly, monks, a monk would answer thus: 'That which has arisen among us, friends, while we were in unity, being joyful, not disputing, training - mutual verbal exchange, insolence of views, mental resentment, displeasure, and dissatisfaction - knowing this, the ascetic would censure us. But, friend, without abandoning this mental state, could one realize Nibbāna?' Answering rightly, monks, a monk would answer thus: 'Friend, without abandoning this mental state, one could not realize Nibbāna.'

"Then, of the other monks on one side, whichever monk you consider easier to admonish, having approached him, he should be addressed thus - 'That which has arisen among us, friends, while we were in unity, being joyful, not disputing, training - mutual verbal exchange, insolence of views, mental resentment, displeasure, and dissatisfaction - knowing this, the ascetic would censure us.' Answering rightly, monks, a monk would answer thus: 'That which has arisen among us, friends, while we were in unity, being joyful, not disputing, training - mutual verbal exchange, insolence of views, mental resentment, displeasure, and dissatisfaction - knowing this, the ascetic would censure us. But, friend, without abandoning this mental state, could one realize Nibbāna?' Answering rightly, monks, a monk would answer thus: 'Friend, indeed without abandoning this mental state, one could not realize Nibbāna.'"

"If, monks, others were to ask that monk thus - 'Were these monks raised up from the unwholesome and established in the wholesome by the venerable one?' Answering rightly, monks, a monk would answer thus: 'Here I, friends, approached the Blessed One. To me the Blessed One taught the Teaching. Having heard that Teaching, I spoke to those monks. Those monks, having heard that Teaching, rose up from the unwholesome and became established in the wholesome.' Answering thus, monks, a monk neither exalts himself nor scoffs at others, and he explains what is in conformity with the Teaching, and no reasonable counter-argument comes to a blameworthy position."

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

The Discourse on What Do You Think of Me is concluded as third.

4. The Discourse at Sāmagāma

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

42. Then the novice Cunda, having completed the rains retreat at Pāvā, went to Sāmagāma, and approached the Venerable Ānanda; having approached, he paid respect to the Venerable Ānanda and sat down to one side. Seated to one side, the novice Cunda said this to the Venerable Ānanda - "Venerable sir, Nigaṇṭha Nāṭaputta has recently died at Pāvā. Upon his death, the Jains were split, divided into two factions, etc. with its monument broken, without refuge." When this was said, the Venerable Ānanda said this to the novice Cunda - "There is indeed, friend Cunda, a subject for discussion to see the Blessed One. Come, friend Cunda, let us go to where the Blessed One is; having approached, we will report this matter to the Blessed One." "Yes, venerable sir," the novice Cunda assented to the Venerable Ānanda.

Then the Venerable Ānanda and the novice Cunda approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "This novice Cunda, venerable sir, says thus - 'Venerable sir, Nigaṇṭha Nāṭaputta has recently died at Pāvā. Upon his death, the Jains were split, divided into two factions, etc. with its monument broken, without refuge.' It occurs to me, venerable sir, thus - 'May there not be contention in the monastic community after the passing of the Blessed One; for that contention would be for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of gods and humans.'"

43. "What do you think, Ānanda, those teachings that have been taught by me through direct knowledge, as follows - the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path - do you see, Ānanda, even two monks having different views regarding these teachings?" "Those teachings, venerable sir, that have been taught by the Blessed One through direct knowledge, as follows - the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path - I do not see even two monks having different views regarding these teachings. But, venerable sir, those persons who dwell depending on the Blessed One, they too, after the passing of the Blessed One, might generate contention in the monastic community regarding livelihood or regarding the principal monastic code. That contention would be for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of gods and humans." That contention is a trifle, Ānanda, that is to say - regarding livelihood or regarding the principal monastic code. But if, Ānanda, contention were to arise in the monastic community regarding the path or the practice; that contention would be for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of gods and humans.

44. "There are, Ānanda, these six sources of contention. What are the six? Here, Ānanda, a monk is prone to wrath and bears grudges. Ānanda, a monk who is prone to wrath and bears grudges, he dwells disrespectful towards the Teacher, not deferential, dwells disrespectful towards the Teaching, not deferential, dwells disrespectful towards the Community, not deferential, and is not one who fulfils the training. Ānanda, a monk who dwells disrespectful towards the Teacher, not deferential, towards the Teaching... dwells disrespectful towards the Community, not deferential, is not one who fulfils the training, he generates contention in the Community; which contention is for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of gods and humans. If you, Ānanda, should perceive such a source of contention internally or externally, there you, Ānanda, should strive for the abandoning of that very evil source of contention. If you, Ānanda, should not perceive such a source of contention internally or externally. There you, Ānanda, should proceed for the non-flowing in the future of that very evil source of contention. Thus there is the abandoning of this evil source of contention, thus there is the non-flowing in the future of this evil source of contention.

45. "Furthermore, Ānanda, a monk is one who depreciates another's worth and is spiteful. Etc. He is envious and stingy. Etc. He is fraudulent and deceitful. Etc. He has evil desires and has wrong view. Etc. He is adhering to his own views, holding on to them tenaciously, relinquishing them with difficulty. Ānanda, a monk who is adhering to his own views, holding on to them tenaciously, relinquishing them with difficulty, he dwells disrespectful towards the Teacher, not deferential, dwells disrespectful towards the Teaching, not deferential, dwells disrespectful towards the Community, not deferential, and is not one who fulfils the training. Ānanda, a monk who dwells disrespectful towards the Teacher, not deferential, towards the Teaching... Towards the Community... is not one who fulfils the training, he generates contention in the Community; which contention is for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of gods and humans. If you, Ānanda, should perceive such a source of contention internally or externally. There you, Ānanda, should strive for the abandoning of that very evil source of contention. If you, Ānanda, should not perceive such a source of contention internally or externally, there you, Ānanda, should proceed for the non-flowing in the future of that very evil source of contention. Thus there is the abandoning of this evil source of contention, thus there is the non-flowing in the future of this evil source of contention. These, Ānanda, are the six sources of contention.

46. "There are these four legal cases, Ānanda. What are the four? Legal case arising from contention, legal case arising from censure, legal case arising from offences, legal case arising from obligations - these, Ānanda, are the four legal cases. There are, however, these seven settlements of legal cases, Ānanda - for the settling and appeasement of legal cases as they arise, the verdict in the presence should be given, the verdict of innocence should be given, the verdict of past insanity should be given, action should be taken according to acknowledgment, the decision of the majority, the decision for specific depravity, covering over with grass.

47. "And how, Ānanda, is there a verdict in the presence? Here, Ānanda, monks dispute: 'It is the Teaching' or 'It is not the Teaching' or 'It is monastic discipline' or 'It is not monastic discipline.' Those monks, Ānanda, should all gather together in unity. Having gathered together, the guideline of the Teaching should be examined. Having examined the guideline of the Teaching, as it accords therein, so that legal case should be settled. Thus indeed, Ānanda, is there a verdict in the presence; and thus here is the appeasement of certain legal cases, that is to say - by a verdict in the presence.

48. "And how, Ānanda, is there a decision of the majority? If, Ānanda, those monks are unable to settle that legal case in that residence, those monks, Ānanda, should go to a residence where there are more monks. There all should gather together in unity. Having gathered together, the guideline of the Teaching should be examined. Having examined the guideline of the Teaching, as it accords therein, so that legal case should be settled. Thus indeed, Ānanda, is there a decision of the majority; and thus here is the appeasement of certain legal cases, that is to say - by the decision of the majority.

49. "And how, Ānanda, is there a verdict of innocence? Here, Ānanda, monks accuse a monk of such a heavy offence, of expulsion or bordering on expulsion: 'Does the venerable one remember committing such a heavy offence, of expulsion or bordering on expulsion?' He speaks thus: 'No indeed, friend, I do not remember committing such a heavy offence, of expulsion or bordering on expulsion.' The verdict of innocence should be given to that monk, Ānanda. Thus indeed, Ānanda, is there a verdict of innocence; and thus here is the appeasement of certain legal cases, that is to say - by the verdict of innocence.

50. "And how, Ānanda, is there a verdict of past insanity? Here, Ānanda, monks accuse a monk of such a heavy offence, of expulsion or bordering on expulsion: 'Does the venerable one remember committing such a heavy offence, of expulsion or bordering on expulsion?' He speaks thus: 'I, friend, reached madness, a perversion of mind. By me, being mad, much that is unbecoming of a recluse was habitually done, spoken and undertaken. I do not remember that. That was done by me when confused.' The verdict of past insanity should be given to that monk, Ānanda. Thus indeed, Ānanda, is there a verdict of past insanity; and thus here is the appeasement of certain legal cases, that is to say - by the verdict of past insanity.

51. "And how, Ānanda, is there carrying out on acknowledgement? Here, Ānanda, a monk, whether accused or not accused, remembers an offence, reveals it, makes it clear. That monk, Ānanda, having approached a more senior monk, having arranged his robe on one shoulder, having paid homage at his feet, having sat down squatting, having raised joined palms, should address him thus – 'I, venerable sir, have committed such and such an offence; I acknowledge it.' He speaks thus: 'Do you see it?' 'Yes, I see it.' 'You should restrain yourself in the future.' Thus indeed, Ānanda, is there carrying out on acknowledgement; and thus here is the appeasement of certain legal cases, that is to say – by carrying out on acknowledgement.

52. "And how, Ānanda, is there a decision for specific depravity? Here, Ānanda, a monk accuses a monk of such a heavy offence, of expulsion or bordering on expulsion: 'Does the venerable one remember committing such a heavy offence, of expulsion or bordering on expulsion?' He speaks thus: 'No indeed, friend, I do not remember committing such a heavy offence, of expulsion or bordering on expulsion.' He presses him as he tries to wriggle out: 'Come now, venerable one, know well whether you remember committing such a heavy offence, of expulsion or bordering on expulsion.' He speaks thus: 'No indeed, friend, I do not remember committing such a heavy offence, of expulsion or bordering on expulsion; but I do remember, friend, committing such a trifling offence.' He presses him as he tries to wriggle out: 'Come now, venerable one, know well whether you remember committing such a heavy offence, of expulsion or bordering on expulsion.' He speaks thus: 'Indeed, friend, having committed such a trifling offence, I would acknowledge it without being asked. Why then would I not acknowledge when asked having committed such a heavy offence, of expulsion or bordering on expulsion?' He speaks thus: 'Indeed, friend, having committed such a trifling offence, you would not acknowledge it without being asked; why then would you acknowledge when asked having committed such a heavy offence, of expulsion or bordering on expulsion? Come now, venerable one, know well whether you remember committing such a heavy offence, of expulsion or bordering on expulsion.' He speaks thus: 'I do remember, friend, committing such a heavy offence, of expulsion or bordering on expulsion. That was said by me in jest, that was said by me in fun - I do not remember committing such a heavy offence, of expulsion or bordering on expulsion.' Thus indeed, Ānanda, is there a decision for specific depravity; and thus here is the appeasement of certain legal cases, that is to say - by the decision for specific depravity.

53. "And how, Ānanda, is there covering over with grass? Here, Ānanda, when monks who are quarrelling, disputing, engaging in contention are dwelling, much that is unbecoming of a recluse has been habitually done, spoken and undertaken. Those monks, Ānanda, should all gather together in unity. Having gathered together, an experienced monk of the monks on one side, having risen from his seat, having arranged his robe on one shoulder, having extended joined palms in salutation, should inform the Community –

'Let the Community hear me, venerable sir. This much that is unbecoming of a recluse has been habitually done, spoken and undertaken by us who are quarrelling, disputing, engaging in contention while dwelling. If it is the proper time for the Community, I would confess in the midst of the Community by covering over with grass whatever offence of these venerable ones and whatever offence of my own, for the benefit of these venerable ones and for my own benefit, setting aside gross offences and those connected with laypeople.'

"Then an experienced monk of the other monks on one side, having risen from his seat, having arranged his robe on one shoulder, having extended joined palms in salutation, should inform the Community –

"Thus indeed, Ānanda, is there covering over with grass; and thus here is the appeasement of certain legal cases, that is to say – by covering over with grass.

54. "Ānanda, there are these six principles of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity. Which six? Here, Ānanda, a monk has bodily action of friendliness present towards his fellows in the holy life both openly and in private. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.

"Furthermore, Ānanda, a monk has verbal action of friendliness present towards his fellows in the holy life both openly and in private. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.

"Furthermore, Ānanda, a monk has mental action of friendliness present towards his fellows in the holy life both openly and in private. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.

"Furthermore, Ānanda, a monk - with those gains that are righteous and righteously acquired, even as little as what is contained in the bowl, with such gains - is one who shares without reservation, one who shares in common with virtuous fellows in the holy life. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.

"Furthermore, Ānanda, a monk - in whatever moral practices that are unbroken, without holes, unspotted, unblemished, liberating, praised by the wise, not adhered to, and conducive to concentration, in such moral practices - dwells having attained similarity of morality with his fellows in the holy life both openly and in private. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.

"Furthermore, Ānanda, a monk - in such a view that is noble and leading to liberation, that leads one who practises it to the complete destruction of suffering, in such a view - dwells having attained similarity of view with his fellows in the holy life both openly and in private. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity. These, Ānanda, are the six principles of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.

"If you, Ānanda, should proceed having accepted these six principles of cordiality, do you see, Ānanda, any way of speaking, subtle or gross, that you would not accept?" "No, Venerable Sir." "Therefore, Ānanda, proceed having accepted these six principles of cordiality. That will be for your welfare and happiness for a long time."

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

The Discourse at Sāmagāma is concluded as fourth.

5. The Discourse to Sunakkhatta

55. 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 final liberating knowledge had been declared by several monks in the presence of the Blessed One - "We understand: '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.'" Sunakkhatta the Licchavi's son heard - "It is said that final liberating knowledge has been declared by several monks in the presence of the Blessed One - 'We understand: "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."'" Then Sunakkhatta the Licchavi's son approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Sunakkhatta the Licchavi's son said this to the Blessed One - "I have heard this, venerable sir - 'It is said that final liberating knowledge has been declared by several monks in the presence of the Blessed One - "We understand: '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.'"' Those monks, venerable sir, who declared final liberating knowledge in the presence of the Blessed One - 'We understand: "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"' - did those monks, venerable sir, rightly declare final liberating knowledge, or are there some monks here who declared final liberating knowledge through overestimation?"

56. "Those monks, Sunakkhatta, who declared final liberating knowledge in my presence - 'We understand: "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."'" "Some monks here rightly declared final liberating knowledge, but some monks here declared final liberating knowledge through overestimation. Therein, Sunakkhatta, those monks who rightly declared final liberating knowledge, for them it is just so; but those monks who declared final liberating knowledge through overestimation, therein, Sunakkhatta, the Tathāgata thinks thus - 'I will teach them the Teaching.' And thus here, Sunakkhatta, the Tathāgata thinks - 'I will teach them the Teaching.' And yet here some foolish men, having prepared and prepared a question, approach the Tathāgata and ask. Therein, Sunakkhatta, even that which the Tathāgata thinks thus - 'I will teach them the Teaching' - of that too there is alteration." "This is the time, Blessed One, this is the time, Fortunate One, that the Blessed One would teach the Teaching. Having heard from the Blessed One, the monks will remember it." "If so, Sunakkhatta, listen, pay close attention; I will speak." "Yes, venerable sir," Sunakkhatta the Licchavi's son assented to the Blessed One. The Blessed One said this -

57. "There are, Sunakkhatta, 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, Sunakkhatta, are the five types of sensual pleasure.

58. "Now, Sunakkhatta, there is this possibility that here a certain male person might be inclined to worldly material gains. For a male person inclined to worldly material gains, Sunakkhatta, talk befitting that becomes established, and he reflects upon and examines what conforms to that, and he associates with that person, and he finds happiness on account of that; but when talk connected with imperturbability is being spoken, he does not listen, does not lend an ear, does not apply his mind to final liberating knowledge, and he does not associate with that person, and he does not find happiness on account of that. Just as, Sunakkhatta, a man might have been long absent from his own village or town. He might see a certain man who had recently departed from that village or town. He might ask that man about the security, the abundance of food, and the freedom from illness of that village or town; that man might tell him about the security, the abundance of food, and the freedom from illness of that village or town. What do you think, Sunakkhatta, would that man listen to that person, lend an ear, apply his mind to final liberating knowledge, associate with that person, and find happiness on account of that?" "Yes, venerable sir." "Just so, Sunakkhatta, there is this possibility that here a certain male person might be inclined to worldly material gains. For a male person inclined to worldly material gains, Sunakkhatta, talk befitting that becomes established, and he reflects upon and examines what conforms to that, and he associates with that person, and he finds happiness on account of that; but when talk connected with imperturbability is being spoken, he does not listen, does not lend an ear, does not apply his mind to final liberating knowledge, and he does not associate with that person, and he does not find happiness on account of that. He should be known thus - 'This male person inclined to worldly material gains is indeed unbound from the fetter of imperturbability.'"

59. "Now, Sunakkhatta, there is this possibility that here a certain male person might be inclined to imperturbability. For a male person inclined to imperturbability, Sunakkhatta, talk befitting that becomes established, and he reflects upon and examines what conforms to that, and he associates with that person, and he finds happiness on account of that; but when talk connected with worldly material gains is being spoken, he does not listen, does not lend an ear, does not apply his mind to final liberating knowledge, and he does not associate with that person, and he does not find happiness on account of that. Just as, Sunakkhatta, a withered leaf fallen from its binding is incapable of becoming green again; just so, Sunakkhatta, for a male person inclined to imperturbability, the fetter of worldly material gains has fallen away. He should be known thus - 'This male person inclined to imperturbability is indeed unbound from the fetter of worldly material gains.'"

60. "Now, Sunakkhatta, there is this possibility that here a certain male person might be inclined to the plane of nothingness. For a male person inclined to the plane of nothingness, Sunakkhatta, talk befitting that becomes established, and he reflects upon and examines what conforms to that, and he associates with that person, and he finds happiness on account of that; but when talk connected with imperturbability is being spoken, he does not listen, does not lend an ear, does not apply his mind to final liberating knowledge, and he does not associate with that person, and he does not find happiness on account of that. Just as, Sunakkhatta, a broad stone broken in two is incapable of being joined together; just so, Sunakkhatta, for a male person inclined to the plane of nothingness, the fetter of imperturbability has been broken. He should be known thus - 'This male person inclined to the plane of nothingness is indeed unbound from the fetter of imperturbability.'"

61. "Now, Sunakkhatta, there is this possibility that here a certain male person might be inclined to the plane of neither-perception-nor-non-perception. For a male person inclined to the plane of neither-perception-nor-non-perception, Sunakkhatta, talk befitting that becomes established, and he reflects upon and examines what conforms to that, and he associates with that person, and he finds happiness on account of that; but when talk connected with the plane of nothingness is being spoken, he does not listen, does not lend an ear, does not apply his mind to final liberating knowledge, and he does not associate with that person, and he does not find happiness on account of that. Just as, Sunakkhatta, a man who has eaten delightful food might vomit it up. What do you think, Sunakkhatta, would that man have any desire to eat that food again?" "No, Venerable Sir." "What is the reason for this?" "Because, venerable sir, that food is considered repulsive." "Just so, Sunakkhatta, for a male person inclined to the plane of neither-perception-nor-non-perception, the fetter of the plane of nothingness has been vomited up. He should be known thus - 'This male person inclined to the plane of neither-perception-nor-non-perception is indeed unbound from the fetter of the plane of nothingness.'

62. "Now, Sunakkhatta, there is this possibility that here a certain male person might be rightly inclined to Nibbāna. For a male person rightly inclined to Nibbāna, Sunakkhatta, talk befitting that becomes established, and he reflects upon and examines what conforms to that, and he associates with that person, and he finds happiness on account of that; but when talk connected with the plane of neither-perception-nor-non-perception is being spoken, he does not listen, does not lend an ear, does not apply his mind to final liberating knowledge, and he does not associate with that person, and he does not find happiness on account of that. Just as, Sunakkhatta, a palm tree with its crown cut off is incapable of further growth; just so, Sunakkhatta, for a male person rightly inclined to Nibbāna, the fetter of the plane of neither-perception-nor-non-perception has its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. He should be known thus - 'This male person rightly inclined to Nibbāna is indeed unbound from the fetter of the plane of neither-perception-nor-non-perception.'"

63. "Now, Sunakkhatta, there is this possibility that here for a certain monk it might be thus - 'Craving is the dart, so said the ascetic, the poison-defect of ignorance, is transformed by desire, lust, and anger. That dart of craving has been abandoned by me, the poison-defect of ignorance has been removed, I am rightly inclined to Nibbāna.' Such conceit of his would be untrue. He might engage in those things that are unsuitable for one rightly inclined to Nibbāna; he might engage in unsuitable seeing of forms with the eye, he might engage in unsuitable sounds with the ear, he might engage in unsuitable odours with the nose, he might engage in unsuitable flavours with the tongue, he might engage in unsuitable tangible objects with the body, he might engage in unsuitable mental objects with the mind. For him engaged in unsuitable seeing of forms with the eye, engaged in unsuitable sounds with the ear, engaged in unsuitable odours with the nose, engaged in unsuitable flavours with the tongue, engaged in unsuitable tangible objects with the body, engaged in unsuitable mental objects with the mind, lust might assail the mind. With a mind assailed by lust, he might undergo death or suffering like death.

"Just as, Sunakkhatta, a man might be pierced by a dart with poison, thickly smeared. His friends and colleagues, relatives and blood-relations might set up a physician, a surgeon for him. That physician, that surgeon might cut open the surface of the wound with a knife. Having cut open the surface of the wound with a knife, he might search for the dart with a probe. Having searched for the dart with a probe, he might pull out the dart, he might remove the poison-defect with residue of clinging. Knowing 'with residue of clinging,' he would speak thus - 'Hey man, the dart has been pulled out for you, the poison-defect has been removed with residue of clinging. And it is not sufficient for obstruction for you. You should eat suitable foods, lest while eating unsuitable foods the wound becomes festering. And from time to time you should wash the wound, from time to time you should anoint the surface of the wound, lest while not washing the wound from time to time, while not anointing the surface of the wound from time to time, pus and blood envelop the surface of the wound. And do not walk around in wind and heat, lest while walking around in wind and heat, a particle of dust assails the surface of the wound. And, hey man, you should dwell protecting the wound, caring for the wound.' He would think thus - 'The dart has been pulled out for me, the poison-defect has been removed without residue of clinging. And it is not sufficient for obstruction for me.' He might eat unsuitable foods. While eating unsuitable foods, the wound would become festering. And he would not wash the wound from time to time, and he would not anoint the surface of the wound from time to time. While not washing the wound from time to time, while not anointing the surface of the wound from time to time, pus and blood would envelop the surface of the wound. And he would walk around in wind and heat. While walking around in wind and heat, a particle of dust would assail the surface of the wound. And he would not dwell protecting the wound, nor caring for the wound. Due to this unsuitable action, and the impure poison-defect removed with residue of clinging, by both of these the wound would become enlarged. With the wound become enlarged, he might undergo death or suffering like death.

"Just so, Sunakkhatta, there is this possibility that here for a certain monk it might be thus - 'Craving indeed is the dart, said by the ascetic, the poison of ignorance is transformed by desire, lust and anger. That dart of craving has been abandoned by me, the poison-defect of ignorance has been removed, I am rightly inclined to Nibbāna.' Such might be his conceit, it being untrue. He might engage in those things that are not beneficial for one rightly inclined to Nibbāna, he might engage in seeing forms with the eye that is not beneficial, he might engage in sounds with the ear that is not beneficial, he might engage in odours with the nose that is not beneficial, he might engage in flavours with the tongue that is not beneficial, he might engage in tangible objects with the body that is not beneficial, he might engage in mental objects with the mind that is not beneficial. For him engaged in unsuitable seeing of forms with the eye, engaged in unsuitable sounds with the ear, engaged in unsuitable odours with the nose, engaged in unsuitable flavours with the tongue, engaged in unsuitable tangible objects with the body, engaged in unsuitable mental objects with the mind, lust might assail the mind. With a mind assailed by lust, he might undergo death or suffering like death. For this is death, Sunakkhatta, in the Noble One's discipline: whoever, having rejected the training, returns to the lower life; for this is suffering like death, Sunakkhatta: that one commits a certain defiled offence.

64. "Now, Sunakkhatta, there is this possibility that here for a certain monk it might be thus - 'Craving indeed is the dart, said by the ascetic, the poison of ignorance is transformed by desire, lust and anger. That dart of craving has been abandoned by me, the poison-defect of ignorance has been removed, I am rightly inclined to Nibbāna.' Being mindful as one rightly inclined to Nibbāna, he would not engage in those things that are unsuitable for one rightly inclined to Nibbāna, he would not engage in unsuitable seeing of forms with the eye, he would not engage in unsuitable sounds with the ear, he would not engage in unsuitable odours with the nose, he would not engage in unsuitable flavours with the tongue, he would not engage in unsuitable tangible objects with the body, he would not engage in unsuitable mental objects with the mind. For him not engaged in unsuitable seeing of forms with the eye, not engaged in unsuitable sounds with the ear, not engaged in unsuitable odours with the nose, not engaged in unsuitable flavours with the tongue, not engaged in unsuitable tangible objects with the body, not engaged in unsuitable mental objects with the mind, lust would not assail the mind. With a mind not assailed by lust, he would neither undergo death nor suffering like death.

"Just as, Sunakkhatta, a man might be pierced by a dart with poison, thickly smeared. His friends and colleagues, relatives and blood-relations might set up a physician, a surgeon for him. That physician, that surgeon might cut open the surface of the wound with a knife. Having cut open the surface of the wound with a knife, he might search for the dart with a probe. Having searched for the dart with a probe, he might pull out the dart, he might remove the poison-defect without residue of clinging. Knowing 'without residue of clinging,' he would speak thus - 'Hey man, the dart has been pulled out for you, the poison-defect has been removed without residue of clinging. And it is not sufficient for obstruction for you. You should eat suitable foods, lest while eating unsuitable foods the wound becomes festering. And from time to time you should wash the wound, from time to time you should anoint the surface of the wound. Lest while not washing the wound from time to time, while not anointing the surface of the wound from time to time, pus and blood envelop the surface of the wound. And do not walk around in wind and heat, lest while walking around in wind and heat, a particle of dust assails the surface of the wound. And, hey man, you should dwell protecting the wound, caring for the wound.' He would think thus - 'The dart has been pulled out for me, the poison-defect has been removed without residue of clinging. And it is not sufficient for obstruction for me.' He would eat suitable foods. While eating suitable foods, the wound would not become festering. And from time to time he would wash the wound, from time to time he would anoint the surface of the wound. While washing the wound from time to time, while anointing the surface of the wound from time to time, pus and blood would not envelop the surface of the wound. And he would not walk around in wind and heat. While not walking around in wind and heat, a particle of dust would not assail the surface of the wound. And he would dwell protecting the wound, caring for the wound. Due to this suitable action, and that poison-defect removed without residue of clinging, by both of these the wound would heal. With the wound healed, with skin grown over, he would neither undergo death nor suffering like death.

"Just so, Sunakkhatta, there is this possibility that here for a certain monk it might be thus - 'Craving indeed is the dart, said by the ascetic, the poison of ignorance is transformed by desire, lust and anger. That dart of craving has been abandoned by me, the poison-defect of ignorance has been removed, I am rightly inclined to Nibbāna.' Being mindful as one rightly inclined to Nibbāna, he would not engage in those things that are unsuitable for one rightly inclined to Nibbāna, he would not engage in unsuitable seeing of forms with the eye, he would not engage in unsuitable sounds with the ear, he would not engage in unsuitable odours with the nose, he would not engage in unsuitable flavours with the tongue, he would not engage in unsuitable tangible objects with the body, he would not engage in unsuitable mental objects with the mind. For him not engaged in unsuitable seeing of forms with the eye, not engaged in unsuitable sounds with the ear, not engaged in unsuitable odours with the nose, not engaged in unsuitable flavours with the tongue, not engaged in unsuitable tangible objects with the body, not engaged in unsuitable mental objects with the mind, lust would not assail the mind. With a mind not assailed by lust, he would neither undergo death nor suffering like death.

65. "This simile, Sunakkhatta, has been made by me for the purpose of conveying the meaning. Here indeed is the meaning - 'Wound', Sunakkhatta, is a designation for the six internal sense bases; 'poisonous discharge', Sunakkhatta, is a designation for ignorance; 'dart', Sunakkhatta, is a designation for craving; 'probe', Sunakkhatta, is a designation for mindfulness; 'knife', Sunakkhatta, is a designation for noble wisdom; 'physician, surgeon', Sunakkhatta, is a designation for the Tathāgata, the Worthy One, the Perfectly Self-awakened One.

"That indeed, Sunakkhatta, a monk who practises restraint regarding the six sense bases of contact, having understood 'clinging is the root of suffering' - thus having understood, being without clinging, liberated in the extinction of clinging, would turn his body towards clinging or would give rise to a thought - this is impossible. Just as, Sunakkhatta, a drinking bowl endowed with colour, endowed with odour, endowed with flavour; and it is conjoined with poison. Then a man might come along, wishing to live, not wishing to die, wishing for happiness, averse to suffering. What do you think, Sunakkhatta, would that man drink from that drinking bowl, knowing - 'Having drunk this, I will undergo death or suffering like death'?" "No, Venerable Sir." "Just so, Sunakkhatta, that indeed a monk who practises restraint regarding the six sense bases of contact, having understood 'clinging is the root of suffering' - thus having understood, being without clinging, liberated in the extinction of clinging, would turn his body towards clinging or would give rise to a thought - this is impossible. Just as, Sunakkhatta, a venomous snake with terrible poison. Then a man might come along, wishing to live, not wishing to die, wishing for happiness, averse to suffering. What do you think, Sunakkhatta, would that man give his hand or thumb to that venomous snake with terrible poison, knowing - 'Having been bitten by this, I will undergo death or suffering like death'?" "No, Venerable Sir." "Just so, Sunakkhatta, that indeed a monk who practises restraint regarding the six sense bases of contact, having understood 'clinging is the root of suffering' - thus having understood, being without clinging, liberated in the extinction of clinging, would turn his body towards clinging or would give rise to a thought - this is impossible."

This is what the Blessed One said. Delighted, Sunakkhatta the Licchavi's son rejoiced in what the Blessed One had said.

The Discourse on Sunakkhatta is concluded as fifth.

6. The Discourse on the Way to the Imperturbable

66. Thus have I heard - On one occasion the Blessed One was dwelling among the Kurus, where there was a market town of the Kurus named Kammāsadhamma. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this - "Sensual pleasures, monks, are impermanent, hollow, false, having the nature of deception. They are conjured by illusion, monks, the prattle of fools. Both sensual pleasures pertaining to the present life and sensual pleasures pertaining to the future life; both perception of sensuality pertaining to the present life and perception of sensuality pertaining to the future life - both of these are the realm of Māra, the domain of Māra, the fodder of Māra, the resort of Māra. Here these evil unwholesome mental states lead to covetousness, anger, and rivalry. These become obstacles for a noble disciple training here. Therein, monks, a noble disciple considers thus: 'Both sensual pleasures pertaining to the present life and sensual pleasures pertaining to the future life; both perception of sensuality pertaining to the present life and perception of sensuality pertaining to the future life - both of these are the realm of Māra, the domain of Māra, the fodder of Māra, the resort of Māra. Here these evil unwholesome mental states lead to covetousness, anger, and rivalry; these become obstacles for a noble disciple training here. What if I were to dwell with an extensive, exalted mind, having overcome the world, having determined with the mind. For when I dwell with an extensive, exalted mind, having overcome the world, having determined with the mind, those evil unwholesome mental states - covetousness, anger, and rivalry - will not exist. With their abandoning, my mind will become unlimited, immeasurable, well-developed.' For one thus practising, dwelling much in that, the mind becomes confident in that plane. When there is confidence, either now he attains the imperturbable, or he resolves upon it with wisdom, upon the body's collapse at death. This possibility exists that his consciousness leading to rebirth would be reaching to the imperturbable. This, monks, is declared to be the first practice suitable for the imperturbable."

67. "Furthermore, monks, a noble disciple considers thus: 'Both sensual pleasures pertaining to the present life and sensual pleasures pertaining to the future life; both perception of sensuality pertaining to the present life and perception of sensuality pertaining to the future life; whatever materiality, the four primary elements and the materiality derived from the four primary elements.' For one thus practising, dwelling much in that, the mind becomes confident in that plane. When there is confidence, either now he attains the imperturbable, or he resolves upon it with wisdom, upon the body's collapse at death. This possibility exists that his consciousness leading to rebirth would be reaching to the imperturbable. This, monks, is declared to be the second practice suitable for the imperturbable.

"Furthermore, monks, a noble disciple considers thus: 'Both sensual pleasures pertaining to the present life and sensual pleasures pertaining to the future life; both perception of sensuality pertaining to the present life and perception of sensuality pertaining to the future life; both material phenomena pertaining to the present life and material phenomena pertaining to the future life; both perception of material form pertaining to the present life and perception of material form pertaining to the future life - both of these are impermanent. What is impermanent is not fit to be delighted in, not fit to be asserted, not fit to be clung to.' For one thus practising, dwelling much in that, the mind becomes confident in that plane. When there is confidence, either now he attains the imperturbable, or he resolves upon it with wisdom, upon the body's collapse at death. This possibility exists that his consciousness leading to rebirth would be reaching to the imperturbable. This, monks, is declared to be the third practice suitable for the imperturbable.

68. "Furthermore, monks, a noble disciple considers thus: 'Both sensual pleasures pertaining to the present life and sensual pleasures pertaining to the future life; both perception of sensuality pertaining to the present life and perception of sensuality pertaining to the future life; both material phenomena pertaining to the present life and material phenomena pertaining to the future life; both perception of material form pertaining to the present life and perception of material form pertaining to the future life; and perception of the imperturbable - all are perceptions. Where these cease without remainder, this is peaceful, this is sublime - that is to say, the plane of nothingness.' For one thus practising, dwelling much in that, the mind becomes confident in that plane. When there is confidence, either now he attains the plane of nothingness, or he resolves upon it with wisdom, upon the body's collapse at death. This possibility exists that his consciousness leading to rebirth would be reaching to the plane of nothingness. This, monks, is declared to be the first practice suitable for the plane of nothingness.

69. "Furthermore, monks, a noble disciple, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, considers thus: 'This is empty of a self or of what belongs to a self.' For one thus practising, dwelling much in that, the mind becomes confident in that plane. When there is confidence, either now he attains the plane of nothingness, or he resolves upon it with wisdom, upon the body's collapse at death. This possibility exists that his consciousness leading to rebirth would be reaching to the plane of nothingness. This, monks, is declared to be the second practice suitable for the plane of nothingness.

70. "Furthermore, monks, a noble disciple considers thus: 'I am not anywhere a possession of anyone, nor is there anywhere in anything a possession of mine.' For one thus practising, dwelling much in that, the mind becomes confident in that plane. When there is confidence, either now he attains the plane of nothingness, or he resolves upon it with wisdom, upon the body's collapse at death. This possibility exists that his consciousness leading to rebirth would be reaching to the plane of nothingness. This, monks, is declared to be the third practice suitable for the plane of nothingness.

"Furthermore, monks, a noble disciple considers thus: 'Both sensual pleasures pertaining to the present life and sensual pleasures pertaining to the future life; both perception of sensuality pertaining to the present life and perception of sensuality pertaining to the future life; both material phenomena pertaining to the present life and material phenomena pertaining to the future life; both perception of material form pertaining to the present life and perception of material form pertaining to the future life; and perception of the imperturbable, and perception of the plane of nothingness - all are perceptions. Where these cease without remainder, this is peaceful, this is sublime - that is to say, the plane of neither-perception-nor-non-perception.' For one thus practising, dwelling much in that, the mind becomes confident in that plane. When there is confidence, either now he attains the plane of neither-perception-nor-non-perception, or he resolves upon it with wisdom, upon the body's collapse at death. This possibility exists that his consciousness leading to rebirth would be reaching to the plane of neither-perception-nor-non-perception. This, monks, is declared to be the practice suitable for the plane of neither-perception-nor-non-perception."

71. When this was said, the Venerable Ānanda said this to the Blessed One - "Here, venerable sir, a monk is practising thus - 'It would not be, and it would not be mine; it will not be, it will not be mine; whatever there is, what has come to be - that I abandon.' Thus he obtains equanimity. Would that monk, venerable sir, attain final nibbāna or would he not attain final nibbāna?" "Here, Ānanda, a certain monk would attain final nibbāna, a certain monk would not attain final nibbāna." "What, venerable sir, is the cause, what is the condition, by which here a certain monk would attain final nibbāna, a certain monk would not attain final nibbāna?" "Here, Ānanda, a monk is practising thus - 'It would not be, and it would not be mine; it will not be, it will not be mine; whatever there is, what has come to be - that I abandon.' Thus he obtains equanimity. He delights in that equanimity, asserts it, and remains grasping it. For him delighting in that equanimity, asserting it, remaining grasping it, consciousness becomes dependent on that, clinging to that. A monk with clinging, Ānanda, does not attain final nibbāna." "But where, venerable sir, does that monk, clinging, cling?" "The plane of neither-perception-nor-non-perception, Ānanda." "So then, venerable sir, that monk, clinging, clings to the foremost clinging?" "That monk, Ānanda, clinging, clings to the foremost clinging. For this is the foremost clinging, Ānanda, that is to say - the plane of neither-perception-nor-non-perception."

72. "Here, Ānanda, a monk is practising thus - 'It would not be, and it would not be mine; it will not be, it will not be mine; whatever there is, what has come to be - that I abandon.' Thus he obtains equanimity. He does not delight in that equanimity, does not assert it, and does not remain grasping it. For him not delighting in that equanimity, not asserting it, not remaining grasping it, consciousness does not become dependent on that, does not cling to that. A monk without clinging, Ānanda, attains final nibbāna."

73. "Wonderful, venerable sir, marvellous, venerable sir! Indeed, venerable sir, the crossing over the flood has been declared by the Blessed One in dependence upon each successive stage. But what, venerable sir, is the noble deliverance?" "Here, Ānanda, a monk who is a noble disciple considers thus: 'Both sensual pleasures pertaining to the present life and sensual pleasures pertaining to the future life; both perception of sensuality pertaining to the present life and perception of sensuality pertaining to the future life; both material phenomena pertaining to the present life and material phenomena pertaining to the future life; both perception of material form pertaining to the present life and perception of material form pertaining to the future life; and perception of the imperturbable, and perception of the plane of nothingness, and perception of the plane of neither-perception-nor-non-perception - this is identity as far as identity extends. This is the Deathless, namely the deliverance of the mind through non-clinging.' Thus indeed, Ānanda, the practice suitable for the imperturbable has been taught by me, the practice suitable for the plane of nothingness has been taught, the practice suitable for the plane of neither-perception-nor-non-perception has been taught, the crossing over the flood in dependence upon each successive stage has been taught, the noble deliverance has been taught. Whatever, Ānanda, is to be done by a Teacher for disciples, seeking their welfare, compassionate, out of compassion, that has been done by me for you. These, Ānanda, are tree-roots, these are empty houses. Meditate, Ānanda, do not be negligent, do not be remorseful afterwards. This is our instruction to you."

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

The Discourse on What is Suitable for Imperturbability is concluded as sixth.

7. The Discourse to Gaṇaka Moggallāna

74. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion. Then the brahmin Gaṇaka Moggallāna 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 brahmin Gaṇaka Moggallāna said this to the Blessed One -

"Just as, Master Gotama, in this mansion of Migāramātā there is seen gradual training, gradual action, gradual practice, that is to say - as far as the lowest step; for indeed, Master Gotama, even for these brahmins there is seen gradual training, gradual action, gradual practice, that is to say - in recitation; for indeed, Master Gotama, even for these archers there is seen gradual training, gradual action, gradual practice, that is to say - in archery. For indeed, Master Gotama, even for us accountants who live by calculation there is seen gradual training, gradual action, gradual practice, that is to say - in reckoning. For we, Master Gotama, having obtained a pupil, first make him count thus - 'one one, two twos, three threes, four fours, five fives, six sixes, seven sevens, eight eights, nine nines, ten tens'; we make him count up to a hundred too, Master Gotama, and even more we make him count. Is it possible, Master Gotama, to declare in just the same way in this Teaching and discipline gradual training, gradual action, gradual practice?"

75. "It is possible, brahmin, to declare in this Teaching and discipline too gradual training, gradual action, gradual practice. Just as, brahmin, a skilled horse-trainer, having obtained a good thoroughbred horse, first trains it in the bridle, then trains it further; just so, brahmin, the Tathāgata, having obtained a person to be trained, first trains him thus – 'Come, monk, be virtuous, dwell restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules, train in them.'

"When, brahmin, a monk is virtuous, dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them, the Tathāgata trains him further – 'Come, monk, be one with guarded doors in the sense faculties; having seen a form with the eye, do not be one who grasps at signs, nor one who grasps at features. Since, if you were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon you, proceed to restrain it; guard the eye-faculty, commit 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, do not be one who grasps at signs, nor one who grasps at features. Since, if you were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon you, proceed to restrain it; guard the mind faculty, commit to restraint of the mind faculty.'

"When, brahmin, a monk is one with guarded doors in the sense faculties, the Tathāgata trains him further – 'Come, monk, be one who knows moderation in food. Having reflected wisely, you should take 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."'

"When, brahmin, a monk is one who knows moderation in food, the Tathāgata trains him further – 'Come, monk, dwell devoted to wakefulness; during the day by walking and sitting purify the mind of obstructive mental states; during the first watch of the night by walking and sitting purify the mind of obstructive mental states; during the middle watch of the night lie 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 purify the mind of obstructive mental states.'

"When, brahmin, a monk is devoted to wakefulness, the Tathāgata trains him further – 'Come, monk, be endowed with mindfulness and full awareness; acting with full awareness when going forward and returning, acting with full awareness when looking ahead and looking aside, acting with full awareness when bending and stretching, acting with full awareness when wearing the double robe, bowl and robes, acting with full awareness when eating, drinking, chewing and tasting, acting with full awareness when defecating and urinating, acting with full awareness when walking, standing, sitting, sleeping, waking, speaking and remaining silent.'

"When, brahmin, a monk is endowed with mindfulness and full awareness, the Tathāgata trains him further – 'Come, monk, 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.' He resorts to a secluded lodging – a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw. He, after the meal, having returned from his alms round, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. He, having abandoned covetousness in the world, dwells with a mind free from covetousness; he purifies the mind of covetousness; having abandoned anger and malice, he dwells with a mind free from ill-will, compassionate for the welfare of all living beings; he purifies the mind of anger and malice; having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and fully aware; he purifies the mind of sloth and torpor; having abandoned restlessness and remorse, he dwells unagitated, with a mind internally calmed; he purifies the mind of restlessness and remorse; having abandoned sceptical doubt, he dwells as one who has crossed over doubt, without uncertainty regarding wholesome mental states; he purifies the mind of sceptical doubt.

76. 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, with internal confidence... etc. he enters and dwells in the second meditative absorption. With the fading away of rapture... he enters and dwells in the third meditative absorption. With the abandoning of pleasure... he enters and dwells in the fourth meditative absorption.

"Those monks, brahmin, who are trainees, who have not attained their goal, dwelling aspiring for the unsurpassed freedom from bondage, for them this is my instruction of such a kind. But those 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, for them these mental states lead to pleasant abiding in the present life and to mindfulness and full awareness."

When this was said, the brahmin Gaṇaka Moggallāna said this to the Blessed One - "Do all the disciples of Master Gotama, being thus exhorted by Master Gotama, being thus instructed, attain the absolute goal, Nibbāna, or do some not attain it?" "Some of my disciples, brahmin, being thus exhorted by me, being thus instructed, attain the absolute goal, Nibbāna, some do not attain it."

"What, Master Gotama, is the cause, what is the condition, that Nibbāna exists, the path leading to Nibbāna exists, Master Gotama exists as the instigator; and yet some disciples of Master Gotama, being thus exhorted by Master Gotama, being thus instructed, attain the absolute goal, Nibbāna, some do not attain it?"

77. "If so, brahmin, I will ask you a question about this very matter. As it pleases you, so you should answer it. What do you think, brahmin, are you skilled in the road leading to Rājagaha?" "Yes, sir, I am skilled in the road leading to Rājagaha." "What do you think, brahmin, suppose here a man were to come along wishing to go to Rājagaha. Having approached you, he would say thus - 'I wish, venerable sir, to go to Rājagaha; point out to me the road to Rājagaha.' You would say to him thus - 'Come, good man, this road goes to Rājagaha. Go along it for a while, having gone along it for a while you will see a village named such and such; go along it for a while, having gone along it for a while you will see a market town named such and such; go along it for a while, having gone along it for a while you will see Rājagaha's pleasant parks, pleasant forests, pleasant grounds, pleasant ponds.' He, being thus exhorted by you, being thus instructed, having taken a wrong road, might go facing the opposite direction. Then a second man might come along wishing to go to Rājagaha. Having approached you, he would say thus - 'I wish, venerable sir, to go to Rājagaha; point out to me the road to Rājagaha.' You would say to him thus - 'Come, good man, this road goes to Rājagaha. Go along it for a while, having gone along it for a while you will see a village named such and such; go along it for a while, having gone along it for a while you will see a market town named such and such; go along it for a while, having gone along it for a while you will see Rājagaha's pleasant parks, pleasant forests, pleasant grounds, pleasant ponds.' He, being thus exhorted by you, being thus instructed, might go safely to Rājagaha. What, brahmin, is the cause, what is the condition, that Rājagaha exists, the road leading to Rājagaha exists, you exist as the instigator; and yet, being thus exhorted by you, being thus instructed, one man, having taken a wrong road, might go facing the opposite direction, one might go safely to Rājagaha?" "What can I do about this, Master Gotama? I am one who shows the path, Master Gotama."

"Just so, brahmin, Nibbāna exists, the path leading to Nibbāna exists, I exist as the instigator; and yet some of my disciples, being thus exhorted by me, being thus instructed, attain the absolute goal, Nibbāna, some do not attain it. What can I do about this, brahmin? The Tathāgata is one who shows the path, brahmin."

78. When this was said, the brahmin Gaṇaka Moggallāna said this to the Blessed One - "Those persons, Master Gotama, who are faithless, who have gone forth from home into homelessness for the sake of livelihood, not through faith, who are fraudulent, deceitful, treacherous, agitated, arrogant, fickle, garrulous, of loose speech, with unguarded doors in the faculties, not knowing moderation in food, not devoted to wakefulness, without regard for asceticism, without keen respect for the training, luxurious, lax, forerunners in falling away, having laid down the responsibility for solitude, lazy, lacking in energy, unmindful, not fully aware, unconcentrated, with wandering minds, unwise, idiots - Master Gotama does not live together with them."

"But those sons of good family who have gone forth from home into homelessness through faith, who are not fraudulent, not deceitful, not treacherous, not agitated, not arrogant, not fickle, not garrulous, not of loose speech, with guarded doors in the faculties, knowing moderation in food, devoted to wakefulness, with regard for asceticism, with keen respect for the training, not luxurious, not lax, having laid down the responsibility for falling away, forerunners in solitude, putting forth strenuous energy, resolute, mindful, fully aware, concentrated, with unified minds, wise, not idiots - Master Gotama lives together with them.

"Just as, Master Gotama, whatever root odours there are, black orris is declared the foremost among them; whatever heartwood odours there are, red sandalwood is declared the foremost among them; whatever flower odours there are, jasmine is declared the foremost among them; just so is Master Gotama's exhortation supreme among present-day teachings.

"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 Gaṇaka Moggallāna is concluded as seventh.

8. The Discourse with Gopaka Moggallāna

79. Thus have I heard - On one occasion the Venerable Ānanda was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground, not long after the Blessed One had attained final Nibbāna. Now at that time King Ajātasattu Vedehiputta of Magadha was having Rājagaha restored, being suspicious of King Pajjota. Then the Venerable Ānanda, having dressed in the earlier period of the day, taking his bowl and robe, entered Rājagaha for almsfood. Then this occurred to the Venerable Ānanda: "It is still very early to walk for almsfood in Rājagaha. What if I were to approach the workplace of the brahmin Gopaka Moggallāna, where the brahmin Gopaka Moggallāna is?"

Then the Venerable Ānanda approached the workplace of the brahmin Gopaka Moggallāna, where the brahmin Gopaka Moggallāna was. The brahmin Gopaka Moggallāna saw the Venerable Ānanda coming from afar. Having seen them, he 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 brahmin Gopaka Moggallāna too, having taken a certain low seat, sat down to one side. Seated to one side, the brahmin Gopaka Moggallāna said this to the Venerable Ānanda: "Is there indeed, dear Ānanda, even one monk who is endowed in every way, in all respects, with those qualities with which that Master Gotama was endowed, the Worthy One, the perfectly Self-awakened One?" "There is not, brahmin, even one monk who is endowed in every way, in all respects, with those qualities with which that Blessed One was endowed, the Worthy One, the perfectly Self-awakened One. For, brahmin, the Blessed One was the producer of the unarisen path, the generator of the unproduced path, the declarer of the undeclared path, the knower of the path, the expert in the path, skilled in the path; but now the disciples dwell following the path, having become endowed with it afterwards." And this discussion of the Venerable Ānanda with the brahmin Gopaka Moggallāna was not finished.

Then the brahmin Vassakāra, the chief minister of Magadha, while inspecting the works in Rājagaha, approached the workplace of the brahmin Gopaka Moggallāna, where the Venerable Ānanda was; having approached, he exchanged friendly greetings with the Venerable Ānanda. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Vassakāra, the chief minister of Magadha, said this to the Venerable Ānanda: "What discussion were you having as you sat together here, dear Ānanda? And what was the conversation that was interrupted?" "Here, brahmin, the brahmin Gopaka Moggallāna said thus to me: 'Is there indeed, dear Ānanda, even one monk who is endowed in every way, in all respects, with those qualities with which that Master Gotama was endowed, the Worthy One, the perfectly Self-awakened One?' When this was said, brahmin, I said this to the brahmin Gopaka Moggallāna: 'There is not, brahmin, even one monk who is endowed in every way, in all respects, with those qualities with which that Blessed One was endowed, the Worthy One, the perfectly Self-awakened One. For, brahmin, the Blessed One was the producer of the unarisen path, the generator of the unproduced path, the declarer of the undeclared path, the knower of the path, the expert in the path, skilled in the path; but now the disciples dwell following the path, having become endowed with it afterwards.' This, brahmin, was our discussion with the brahmin Gopaka Moggallāna that was interrupted. Then you arrived."

80. "Is there indeed, dear Ānanda, even one monk who was appointed by that Master Gotama - 'This one will be your refuge after my passing', whom you might now approach?" "There is not, brahmin, even one monk who was appointed by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One - 'This one will be your refuge after my passing', whom we might now approach." "But is there, dear Ānanda, even one monk who has been authorized by the monastic community, appointed by many elder monks - 'This one will be our refuge after the Blessed One's passing', whom you might now approach?" "There is not, brahmin, even one monk who has been authorized by the monastic community, appointed by many elder monks - 'This one will be our refuge after the Blessed One's passing', whom we might now approach." "But being thus without refuge, dear Ānanda, what is the cause of your concord?" "We are not, brahmin, without refuge; we have a refuge, brahmin; we have the Teaching as our refuge."

"'Is there indeed, dear Ānanda, even one monk who was appointed by that Master Gotama - this one will be your refuge after my passing, whom you might now approach?' - thus asked, you say 'There is not, brahmin, even one monk who was appointed by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One - this one will be your refuge after my passing, whom we might now approach'; 'But is there, dear Ānanda, even one monk who has been authorized by the monastic community, appointed by many elder monks - this one will be our refuge after the Blessed One's passing, whom you might now approach?' - thus asked, you say 'There is not, brahmin, even one monk who has been authorized by the monastic community, appointed by many elder monks - this one will be our refuge after the Blessed One's passing, whom we might now approach' - you say; 'But being thus without refuge, dear Ānanda, what is the cause of your concord?' - thus asked, you say 'We are not, brahmin, without refuge; we have a refuge, brahmin; we have the Teaching as our refuge.' But how, dear Ānanda, is the meaning of this statement to be seen?"

81. "There is indeed, brahmin, a training rule laid down for monks by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, the Pātimokkha has been recited. We, as many as dwell in dependence on one village territory, on that uposatha day we all gather together in one place; having gathered together, we request whoever is competent in that. If while that is being recited there is an offence by a monk, there is a transgression, we deal with that according to the Teaching, according to the instruction."

"It seems the sirs do not make us act; the Teaching makes us act." "Is there indeed, dear Ānanda, even one monk whom you now honour, respect, revere, and venerate; having honoured and respected, in dependence on whom do you dwell?" "There is not, brahmin, even one monk whom we now honour, respect, revere, and venerate; having honoured and respected, in dependence on whom we dwell."

"'Is there indeed, dear Ānanda, even one monk who was appointed by that Master Gotama - this one will be your refuge after my passing, whom you might now approach?' - thus asked, you say 'There is not, brahmin, even one monk who was appointed by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One - this one will be your refuge after my passing, whom we might now approach'; 'But is there, dear Ānanda, even one monk who has been authorized by the monastic community, appointed by many elder monks - this one will be our refuge after the Blessed One's passing, whom you might now approach?' - thus asked, you say 'There is not, brahmin, even one monk who has been authorized by the monastic community, appointed by many elder monks - this one will be our refuge after the Blessed One's passing, whom we might now approach'; 'Is there indeed, dear Ānanda, even one monk whom you now honour, respect, revere, and venerate; having honoured and respected, in dependence on whom do you dwell?' - thus asked, you say 'There is not, brahmin, even one monk whom we now honour, respect, revere, and venerate; having honoured and respected, in dependence on whom we dwell.' But how, dear Ānanda, is the meaning of this statement to be seen?"

82. "There are indeed, brahmin, ten inspiring qualities declared by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One. In whomsoever these qualities are found, him we now honour, respect, revere, and venerate; having honoured and respected, in dependence on him we dwell. What are the ten?

"Here, brahmin, a monk is virtuous, he dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them.

"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 reveal the holy life that is complete in its entirety and pure - such teachings are very learned by him, retained, practised in speech, contemplated in mind, thoroughly penetrated by view.

"He is content with the requisites of robes, almsfood, lodging and medicine for the sick.

"He 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.

"He experiences the various kinds of supernormal power - having been one, he becomes many; having been many, he becomes one; appearing and vanishing; he goes unhindered through walls, through ramparts, through mountains, just as through space; he dives in and out of the earth just as in water; he goes on water without breaking it just as on earth; he travels cross-legged through space just as a winged bird; he fondles and strokes with his hand even the moon and sun, so mighty and powerful; he exercises mastery with his body even as far as the Brahma world.

"With the divine ear element, purified and surpassing the human, he hears both sounds - divine and human, whether far or near.

"He understands the minds of other beings, of other persons, having encompassed them with his own mind. He understands a mind with lust as 'a mind with lust', he understands a mind without lust as 'a mind without lust', he understands a mind with hate as 'a mind with hate', he understands a mind without hate as 'a mind without hate', he understands a mind with delusion as 'a mind with delusion', he understands a mind without delusion as 'a mind without delusion', he understands a contracted mind as 'a contracted mind', he understands a distracted mind as 'a distracted mind', he understands an exalted mind as 'an exalted mind', he understands a not exalted mind as 'a not exalted mind', he understands a surpassed mind as 'a surpassed mind', he understands an unsurpassed mind as 'an unsurpassed mind', he understands a concentrated mind as 'a concentrated mind', he understands an unconcentrated mind as 'an unconcentrated mind', he understands a liberated mind as 'a liberated mind', he understands an unliberated mind as 'an unliberated mind'.

"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.

"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.

With the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, he dwells in the liberation of mind and liberation by wisdom that are without mental corruptions.

"These, brahmin, are the ten inspiring qualities declared by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One. In whomsoever these qualities are found, him we now honour, respect, revere, and venerate; having honoured and respected, in dependence on whom we dwell."

83. When this was said, the brahmin Vassakāra, the chief minister of Magadha, addressed the general Upananda - "What does the venerable general think, that these sirs honour what should be honoured, respect what should be respected, revere what should be revered, venerate what should be venerated?" "Truly these sirs honour what should be honoured, respect what should be respected, revere what should be revered, venerate what should be venerated. For if those sirs would not honour this one, would not respect, would not revere, would not venerate; then whom indeed would those sirs honour, respect, revere, venerate, and having honoured, respected, revered, and venerated, dwell in dependence on?" Then the brahmin Vassakāra, the chief minister of Magadha, said this to the Venerable Ānanda - "But where does the venerable Ānanda dwell at present?" "I dwell at present in the Bamboo Grove, brahmin." "But is the Bamboo Grove, dear Ānanda, delightful and quiet and free from noise, with an atmosphere of solitude, remote from people, suitable for seclusion?" "Truly, brahmin, the Bamboo Grove is delightful and quiet and free from noise, with an atmosphere of solitude, remote from people, suitable for seclusion, as is natural with guardians and protectors like you." "Truly, dear Ānanda, the Bamboo Grove is delightful and quiet and free from noise, with an atmosphere of solitude, remote from people, suitable for seclusion, as is natural with meditators and those devoted to meditative absorption like the venerable ones. The venerable ones are indeed meditators and devoted to meditative absorption."

"On one occasion, dear Ānanda, that Master Gotama was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then I, dear Ānanda, approached the Great Wood, the Pinnacled Hall, where that Master Gotama was. And there that Master Gotama spoke about meditative absorption in many ways. That Master Gotama was indeed a meditator and devoted to meditative absorption. And that Master Gotama praised all meditative absorption."

84. "But, brahmin, that Blessed One did not praise all meditative absorption, nor did that Blessed One not praise all meditative absorption. And what kind of meditative absorption, brahmin, did that Blessed One not praise? Here, brahmin, a certain person 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; he, having made sensual lust itself his inner focus, meditates, broods, ponders, muses. 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; he, having made anger itself his inner focus, meditates, broods, ponders, muses. He dwells with a mind pervaded by sloth and torpor, overcome by sloth and torpor, and he does not understand as it really is the escape from arisen sloth and torpor; he, having made sloth and torpor itself his inner focus, meditates, broods, ponders, muses. He dwells with a mind pervaded by restlessness and remorse, overcome by restlessness and remorse, and he does not understand as it really is the escape from arisen restlessness and remorse; he, having made restlessness and remorse itself his inner focus, meditates, broods, ponders, muses. 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; he, having made sceptical doubt itself his inner focus, meditates, broods, ponders, muses. Such meditative absorption, brahmin, that Blessed One did not praise.

"And what kind of meditative absorption, brahmin, did that Blessed One praise? Here, brahmin, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. With the subsiding of applied and sustained thought, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration... etc. the third meditative absorption... he enters and dwells in the fourth meditative absorption. Such meditative absorption, brahmin, that Blessed One praised."

"So it seems, dear Ānanda, that Master Gotama censured blameworthy meditative absorption and praised praiseworthy meditative absorption. Well then, dear Ānanda, we will now go; we have much to do, we have many duties." "Now do as you think fit, brahmin." Then the brahmin Vassakāra, the chief minister of Magadha, having delighted in and given thanks for what the Venerable Ānanda had said, rose from his seat and departed.

Then the brahmin Gopaka Moggallāna, soon after the brahmin Vassakāra, the chief minister of Magadha, had departed, said this to the Venerable Ānanda - "What we asked the Venerable Ānanda, that the Venerable Ānanda did not explain to us." "Did we not say to you, brahmin - 'There is not, brahmin, even one monk who is endowed in every way, in all respects, with those qualities with which that Blessed One was endowed, the Worthy One, the perfectly Self-awakened One. For, brahmin, the Blessed One was the producer of the unarisen path, the generator of the unproduced path, the declarer of the undeclared path, the knower of the path, the expert in the path, skilled in the path. But now the disciples dwell following the path, having become endowed with it afterwards.'"

The Discourse on Gopaka Moggallāna is concluded as eighth.

9. The Greater Discourse on the Full-Moon Night

85. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion. Now at that time, on the uposatha day, the fifteenth, on the full moon night of the full moon, the Blessed One was seated in the open air surrounded by the Community of monks. Then a certain monk, having risen from his seat, having arranged his robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One -

"I would ask the Blessed One a certain point, venerable sir, if the Blessed One gives me permission for the answering of a question." "If so, monk, having sat down on your own seat, ask whatever you wish."

86. Then that monk, having sat down on his own seat, said this to the Blessed One - "Are these, venerable sir, the five aggregates of clinging, as follows - the aggregate of clinging to matter, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to activities, the aggregate of clinging to consciousness?" "These, monk, are the five aggregates of clinging, as follows - the aggregate of clinging to matter, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to activities, the aggregate of clinging to consciousness."

"Good, venerable sir," that monk, having delighted in and given thanks for what the Blessed One had said, asked the Blessed One a further question - "But, venerable sir, what is the root of these five aggregates of clinging?" "These five aggregates of clinging, monk, have desire as their root." "Is that clinging the same as those five aggregates of clinging, venerable sir, or is clinging something apart from the five aggregates of clinging?" "That clinging, monk, is not the same as those five aggregates of clinging, nor is clinging something apart from the five aggregates of clinging. Whatever desire and lust there is in the five aggregates of clinging, that is the clinging therein."

"But could there be, venerable sir, diversity of desire and lust in the five aggregates of clinging?" "There could be, monk" - the Blessed One said - "Here, monk, someone thinks thus - 'May I be of such matter in the future period of time, may I be of such feeling in the future period of time, may I be of such perception in the future period of time, may I be of such activities in the future period of time, may I be of such consciousness in the future period of time.' Thus, monk, there could be diversity of desire and lust in the five aggregates of clinging."

"But to what extent, venerable sir, is there the designation 'aggregate' for the aggregates?" "Whatever matter, monk - past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near - this is the aggregate of matter. Whatever feeling - past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near - this is the aggregate of feeling. Whatever perception - past, future, or present, etc. whether far or near - this is the aggregate of perception. Whatever activities - past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near - this is the aggregate of activities. Whatever consciousness - past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near - this is the aggregate of consciousness. To this extent, monk, is there the designation 'aggregate' for the aggregates."

"What, venerable sir, is the cause, what is the condition for the manifestation of the aggregate of material body? What is the cause, what is the condition for the manifestation of the aggregate of feeling? What is the cause, what is the condition for the manifestation of the aggregate of perception? What is the cause, what is the condition for the manifestation of the aggregate of mental activities? What is the cause, what is the condition for the manifestation of the aggregate of consciousness?"

"The four primary elements, monk, are the cause, the four primary elements are the condition for the manifestation of the aggregate of material body. Contact is the cause, contact is the condition for the manifestation of the aggregate of feeling. Contact is the cause, contact is the condition for the manifestation of the aggregate of perception. Contact is the cause, contact is the condition for the manifestation of the aggregate of mental activities. Mentality-materiality, monk, is the cause, mentality-materiality is the condition for the manifestation of the aggregate of consciousness."

87. "But how, venerable sir, does identity view exist?" "Here, monk, 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, regards matter as self, or self as possessing matter, or matter as in self, or self as in matter; he regards feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling; he regards perception as self, or self as possessing perception, or perception as in self, or self as in perception; he regards activities as self, or self as possessing activities, or activities as in self, or self as in activities; he regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. Thus, monk, identity view exists."

"But how, venerable sir, does identity view not exist?" "Here, monk, 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 regard matter as self, nor self as possessing matter, nor matter as in self, nor self as in matter; he does not regard feeling as self, nor self as possessing feeling, nor feeling as in self, nor self as in feeling; he does not regard perception as self, nor self as possessing perception, nor perception as in self, nor self as in perception; he does not regard activities as self, nor self as possessing activities, nor activities as in self, nor self as in activities; he does not regard consciousness as self, nor self as possessing consciousness, nor consciousness as in self, nor self as in consciousness. Thus, monk, identity view does not exist."

88. "What, venerable sir, is the gratification in materiality, what is the danger, what is the escape? What is the gratification in feeling, what is the danger, what is the escape? What is the gratification in perception, what is the danger, what is the escape? What is the gratification in activities, what is the danger, what is the escape? What is the gratification in consciousness, what is the danger, what is the escape?" "Whatever happiness and pleasure arises dependent on materiality, monk, this is the gratification in materiality. That materiality is impermanent, suffering, subject to change, this is the danger in materiality. Whatever is the removal of desire and lust, the abandoning of desire and lust regarding materiality, this is the escape from materiality. Whatever, monk, dependent on feeling... dependent on perception... dependent on activities... dependent on consciousness, happiness and pleasure arises, this is the gratification in consciousness. That consciousness is impermanent, suffering, subject to change, this is the danger in consciousness. Whatever is the removal of desire and lust, the abandoning of desire and lust regarding consciousness, this is the escape from consciousness."

89. "But how, venerable sir, for one knowing, for one seeing, do the underlying tendencies to I-making, mine-making, and conceit not exist in regard to this conscious body and externally in regard to all signs?" "Whatever matter, monk - past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near - all matter - 'This is not mine, this I am not, this is not my self' - thus he sees this as it really is with right wisdom. Whatever feeling... whatever perception... whatever activities... whatever consciousness - past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near - all consciousness - 'This is not mine, this I am not, this is not my self' - thus he sees this as it really is with right wisdom. Thus, monk, for one knowing thus, for one seeing thus, the underlying tendencies to I-making, mine-making, and conceit do not exist in regard to this conscious body and externally in regard to all signs."

90. Then this reflection arose in the mind of a certain monk: "Thus indeed, friend, materiality is non-self, feeling is non-self, perception is non-self, activities are non-self, consciousness is non-self; actions done by a non-self, upon which self will they touch?" Then the Blessed One, having known with his mind the reflection in the mind of that monk, addressed the monks: "There is the possibility, monks, that here some foolish man, not knowing, gone to ignorance, with a mind dominated by craving, might think that the Teacher's instruction should be overstepped: 'Thus indeed, friend, materiality is non-self, feeling is non-self, perception is non-self, activities are non-self, consciousness is non-self; actions done by a non-self, upon which self will they touch?' You have been disciplined by me, monks, in various teachings."

"What do you think, monks, is materiality permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, monks, is feeling... perception... activities... consciousness permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "Therefore, monks, whatever materiality, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, all materiality - '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. Whatever feeling... whatever perception... whatever activities... whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, all consciousness - '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. Seeing thus, monks, a learned noble disciple becomes disenchanted with materiality, becomes disenchanted with feeling, becomes disenchanted with perception, becomes disenchanted with activities, becomes disenchanted with consciousness; 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.'"

This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said. And while this explanation was being spoken, the minds of sixty monks were liberated from the mental corruptions by non-clinging.

The Greater Discourse on the Full Moon Night is concluded as ninth.

10. The Shorter Discourse on the Full-Moon Night

91. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion. Now at that time, on the uposatha day, the fifteenth, on the full moon night of the full moon, the Blessed One was seated in the open air surrounded by the Community of monks. Then the Blessed One, having surveyed the Community of monks who were silent, completely silent, addressed the monks - "Would, monks, a bad person know a bad person - 'This person is a bad person'?" "No, Venerable Sir." "Good, monks; this is impossible, monks, there is no chance that a bad person would know a bad person - 'This person is a bad person.' But would, monks, a bad person know a good person - 'This person is a good person'?" "No, Venerable Sir." "Good, monks; this too, monks, is impossible, there is no chance that a bad person would know a good person - 'This person is a good person.' A bad person, monks, is possessed of bad qualities, has devotion to bad persons, thinks like a bad person, counsels like a bad person, speaks like a bad person, acts like a bad person, has the view of a bad person; he gives a gift like a bad person."

"And how, monks, is a bad person possessed of bad qualities? Here, monks, a bad person is faithless, is shameless, has no moral fear, is of little learning, is lazy, is unmindful, is unwise. Thus, monks, a bad person is possessed of bad qualities.

"And how, monks, does a bad person have devotion to bad persons? Here, monks, whatever ascetics and brahmins are faithless, shameless, without moral fear, of little learning, lazy, unmindful, unwise - they become his friends, they become his companions. Thus, monks, a bad person has devotion to bad persons.

"And how, monks, does a bad person think like a bad person? Here, monks, a bad person intends for his own affliction, intends for the affliction of others, intends for the affliction of both. Thus, monks, a bad person thinks like a bad person.

"And how, monks, does a bad person counsel like a bad person? Here, monks, a bad person counsels for his own affliction, counsels for the affliction of others, counsels for the affliction of both. Thus, monks, a bad person counsels like a bad person.

"And how, monks, is a bad person one of bad person's speech? Here, monks, a bad person is a liar, speaks divisive speech, speaks harsh speech, engages in idle chatter. Thus, monks, a bad person is one of bad person's speech.

"And how, monks, is a bad person one of bad person's action? Here, monks, a bad person is one who kills living beings, takes what is not given, engages in sexual misconduct. Thus, monks, a bad person is one of bad person's action.

"And how, monks, is a bad person one of bad person's view? Here, monks, a bad person holds such a 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.' Thus, monks, a bad person is one of bad person's view.

"And how, monks, does a bad person give a bad person's gift? Here, monks, a bad person gives a gift inattentively, gives a gift not with his own hand, gives a gift without respect, gives a gift as if throwing it away, gives a gift without view of future result. Thus, monks, a bad person gives a bad person's gift.

"That bad person, monks, thus possessed of bad qualities, thus devoted to bad persons, thus thinking like a bad person, thus counselling like a bad person, thus speaking like a bad person, thus acting like a bad person, thus holding the view of a bad person; having thus given a bad person's gift, upon the body's collapse at death, he is reborn in whatever destination bad persons have. And what, monks, is the destination of bad persons? Hell or the animal realm.

92. "Would, monks, a good person know a good person - 'This person is a good person'?" "Yes, venerable sir." "Good, monks; there is this possibility, monks, that a good person would know a good person - 'This person is a good person.' But would, monks, a good person know a bad person - 'This person is a bad person'?" "Yes, venerable sir." "Good, monks; this too indeed, monks, is a possibility that a good person would know a bad person - 'This person is a bad person.' A good person, monks, is endowed with the Good Teaching, has devotion to good persons, thinks like a good person, counsels like a good person, speaks like a good person, acts like a good person, has the view of a good person; he gives a good person's gift."

"And how, monks, is a good person endowed with the Good Teaching? Here, monks, a good person has faith, has shame, has moral fear, is very learned, is putting forth strenuous energy, is mindful, is wise. Thus, monks, a good person is endowed with the Good Teaching.

"And how, monks, does a good person have devotion to good persons? Here, monks, whatever ascetics and brahmins have faith, have shame, have moral fear, are very learned, are putting forth strenuous energy, are mindful, are wise - they become his friends, they become his companions. Thus, monks, a good person has devotion to good persons.

"And how, monks, does a good person think like a good person? Here, monks, a good person does not intend for affliction of himself, does not intend for affliction of others, does not intend for affliction of both. Thus, monks, a good person thinks like a good person.

"And how, monks, does a good person counsel like a good person? Here, monks, a good person does not counsel for affliction of himself, does not counsel for affliction of others, does not counsel for affliction of both. Thus, monks, a good person counsels like a good person.

"And how, monks, does a good person speak like a good person? Here, monks, a good person abstains from lying, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter. Thus, monks, a good person speaks like a good person.

"And how, monks, does a good person have a good person's action? Here, monks, a good person abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct. Thus, monks, a good person has a good person's action.

"And how, monks, does a good person have a good person's view? Here, monks, a good person holds such a view - '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.' Thus, monks, a good person has a good person's view.

"And how, monks, does a good person give a good person's gift? Here, monks, a good person gives a gift attentively, gives a gift with his own hand, gives a gift with respect, gives a gift not as if throwing it away, gives a gift with view of future result. Thus, monks, a good person gives a good person's gift.

"That good person, monks, thus endowed with the Good Teaching, thus having a good person's devotion, thus having a good person's thinking, thus having a good person's counsel, thus having a good person's speech, thus having a good person's action, thus having a good person's view; having thus given a good person's gift, upon the body's collapse at death, he is reborn in whatever destination good persons have. And what, monks, is the destination of good persons? Greatness among gods or greatness among humans."

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

The Shorter Discourse on the Full Moon Night is concluded as tenth.

The Chapter on Devadaha is concluded as first.

Its summary:

Devadaha, the Five and Three, What Indeed, Oneself, Sunakkhatta;

Suitable, Group, Gopaka, Mahāpuṇṇa and Cūḷapuṇṇa.

2. The Chapter on One by One

1. The Discourse on One by One as they Occurred

93. 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 -

"Monks, Sāriputta is wise; monks, Sāriputta is of great wisdom; monks, Sāriputta is of broad wisdom; monks, Sāriputta is of joyful wisdom; monks, Sāriputta is of swift wisdom; monks, Sāriputta is of sharp wisdom; monks, Sāriputta is of penetrative wisdom; monks, Sāriputta practises step-by-step insight into phenomena for a fortnight. Herein, monks, this is Sāriputta's step-by-step insight into phenomena.

94. "Here, monks, Sāriputta, 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. And whatever mental states are in the first meditative absorption - applied thought and sustained thought and rapture and happiness and unified focus of mind, contact, feeling, perception, volition, consciousness, desire, decision, energy, mindfulness, equanimity, attention - those mental states of his are discerned one by one. Those mental states of his arise as known, continue as known, pass away as known. He thus understands: 'Thus indeed these mental states, not having been, come into being; having been, they vanish.' He dwells unattracted, unrepelled, independent, unbound, free, unbound, with a mind rid of barriers regarding those mental states. He understands: 'There is a further escape.' Through frequently practising that, there indeed is for him.

"Furthermore, monks, Sāriputta, with the subsiding of applied and sustained thought, 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. And whatever mental states are in the second meditative absorption - internal confidence and rapture and happiness and unified focus of mind, contact, feeling, perception, volition, consciousness, desire, decision, energy, mindfulness, equanimity, attention - those mental states of his are discerned one by one. Those mental states of his arise as known, continue as known, pass away as known. He thus understands: 'Thus indeed these mental states, not having been, come into being; having been, they vanish.' He dwells unattracted, unrepelled, independent, unbound, free, unbound, with a mind rid of barriers regarding those mental states. He understands: 'There is a further escape.' Through frequently practising that, there indeed is for him.

"Furthermore, monks, Sāriputta, with the fading away of rapture, dwells equanimous, mindful and fully aware, and experiences happiness with the body. That which the noble ones declare - 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. And whatever mental states are in the third meditative absorption - happiness and mindfulness and full awareness and unified focus of mind, contact, feeling, perception, volition, consciousness, desire, decision, energy, mindfulness, equanimity, attention - those mental states of his are discerned one by one, those mental states of his arise as known, continue as known, pass away as known. He thus understands: 'Thus indeed these mental states, not having been, come into being; having been, they vanish.' He dwells unattracted, unrepelled, independent, unbound, free, unbound, with a mind rid of barriers regarding those mental states. He understands: 'There is a further escape.' Through frequently practising that, there indeed is for him.

"Furthermore, monks, Sāriputta, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. And whatever mental states are in the fourth meditative absorption - equanimity, neither-unpleasant-nor-pleasant feeling, non-reflective attention of the mind due to tranquillity, purity of mindfulness, and unified focus of mind; contact, feeling, perception, volition, consciousness, desire, decision, energy, mindfulness, equanimity, attention - those mental states of his are discerned one by one. Those mental states of his arise as known, continue as known, pass away as known. He thus understands: 'Thus indeed these mental states, not having been, come into being; having been, they vanish.' He dwells unattracted, unrepelled, independent, unbound, free, unbound, with a mind rid of barriers regarding those mental states. He understands: 'There is a further escape.' Through frequently practising that, there indeed is for him.

"Furthermore, monks, Sāriputta, 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,' enters and dwells in the plane of infinite space. And whatever mental states are in the plane of infinite space - perception of the plane of infinite space and unified focus of mind; contact, feeling, perception, volition, consciousness, desire, decision, energy, mindfulness, equanimity, attention - those mental states of his are discerned one by one. Those mental states of his arise as known, continue as known, pass away as known. He thus understands: 'Thus indeed these mental states, not having been, come into being; having been, they vanish.' He dwells unattracted, unrepelled, independent, unbound, free, unbound, with a mind rid of barriers regarding those mental states. He understands: 'There is a further escape.' Through frequently practising that, there indeed is for him.

"Furthermore, monks, Sāriputta, with the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite,' enters and dwells in the plane of infinite consciousness. And whatever mental states are in the plane of infinite consciousness - perception of the plane of infinite consciousness and unified focus of mind; contact, feeling, perception, volition, consciousness, desire, decision, energy, mindfulness, equanimity, attention - those mental states of his are discerned one by one. Those mental states of his arise as known, continue as known, pass away as known. He thus understands: 'Thus indeed these mental states, not having been, come into being; having been, they vanish.' He dwells unattracted, unrepelled, independent, unbound, free, unbound, with a mind rid of barriers regarding those mental states. He understands: 'There is a further escape.' Through frequently practising that, there indeed is for him.

"Furthermore, monks, Sāriputta, with the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' having attained the plane of nothingness, dwells. And whatever mental states are in the plane of nothingness - perception of the plane of nothingness and unified focus of mind, contact, feeling, perception, volition, consciousness, desire, decision, energy, mindfulness, equanimity, attention - those mental states of his are discerned one by one. Those mental states of his arise as known, continue as known, pass away as known. He thus understands: 'Thus indeed these mental states, not having been, come into being; having been, they vanish.' He dwells unattracted, unrepelled, independent, unbound, free, unbound, with a mind rid of barriers regarding those mental states. He understands: 'There is a further escape.' Through frequently practising that, there indeed is for him.

95. "Furthermore, monks, Sāriputta, with the complete transcendence of the plane of nothingness, enters and dwells in the plane of neither-perception-nor-non-perception. He emerges from that attainment mindful. Having emerged from that attainment mindful, he regards those mental states that are past, ceased, changed - 'Thus indeed these mental states, not having been, come into being; having been, they vanish.' He dwells unattracted, unrepelled, independent, unbound, free, unbound, with a mind rid of barriers regarding those mental states. He understands: 'There is a further escape.' Through frequently practising that, there indeed is for him.

96. "Furthermore, monks, Sāriputta, with the complete transcendence of the plane of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling. And having seen with wisdom, his mental corruptions are completely eliminated. He emerges from that attainment mindful. Having emerged from that attainment mindful, he regards those mental states that are past, ceased, changed - 'Thus indeed these mental states, not having been, come into being; having been, they vanish.' He dwells unattracted, unrepelled, independent, unbound, free, unbound, with a mind rid of barriers regarding those mental states. He understands: 'There is no further escape.' Through the cultivation of that, it indeed does not exist for him.

97. "Whatever, monks, one speaking rightly would say - 'One who has attained mastery, attained perfection in noble morality, one who has attained mastery, attained perfection in noble concentration, one who has attained mastery, attained perfection in noble wisdom, one who has attained mastery, attained perfection in noble liberation' - it is of Sāriputta indeed that one speaking rightly would say - 'One who has attained mastery, attained perfection in noble morality, one who has attained mastery, attained perfection in noble concentration, one who has attained mastery, attained perfection in noble wisdom, one who has attained mastery, attained perfection in noble liberation.' Whatever, monks, one speaking rightly would say - 'The Blessed One's son, legitimate, born from his mouth, born of the Teaching, created by the Teaching, heir to the Teaching, not an heir to worldly gain' - it is of Sāriputta indeed that one speaking rightly would say - 'The Blessed One's son, legitimate, born from his mouth, born of the Teaching, created by the Teaching, heir to the Teaching, not an heir to worldly gain.' Sāriputta, monks, rightly keeps turning the unsurpassed wheel of the Teaching that was set in motion by the Tathāgata."

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

The Discourse on Step by Step is concluded as first.

2. The Discourse on the Sixfold Purity

98. 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 -

"Here, monks, a monk declares the final liberating knowledge - 'Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being.' That monk's words, monks, should neither be delighted in nor protested against. Without delighting in and without protesting against, a question should be asked - 'Friend, there are these four conventional expressions that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One. Which four? Claiming to have seen what has been seen, claiming to have heard what has been heard, claiming to have sensed what has been sensed, claiming to have cognised what has been cognised - these, friend, are the four conventional expressions that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One. How knowing, how seeing does the venerable one's mind become liberated from the mental corruptions by non-clinging in regard to these four conventional expressions?' For a monk who has eliminated the mental corruptions, monks, who has lived the holy life, who has done what was to be done, who has laid down the burden, who has attained his own goal, who has completely eliminated the fetters of existence, who is completely liberated through final knowledge, this is in conformity with the Teaching for the explanation - 'Regarding what is seen, friend, I dwell unattracted, unrepelled, independent, unbound, free, unbound, with a mind rid of barriers. Regarding what is heard, friend, I... etc... Regarding what is sensed, friend, I... Regarding what is cognised, friend, I dwell unattracted, unrepelled, independent, unbound, free, unbound, with a mind rid of barriers. Thus knowing, friend, thus seeing, my mind is liberated from the mental corruptions by non-clinging in regard to these four conventional expressions.' That monk's words, monks, should be delighted in and given thanks for with 'Good!' Having delighted in and given thanks for his words with 'Good!', a further question should be asked.

99. "'These five aggregates of clinging, friend, have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One. Which five? That is: the aggregate of clinging to matter, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to activities, the aggregate of clinging to consciousness - these, friend, are the five aggregates of clinging that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One. How knowing, how seeing does the venerable one's mind become liberated from the mental corruptions by non-clinging in regard to these five aggregates of clinging?' For a monk who has eliminated the mental corruptions, monks, who has lived the holy life, who has done what was to be done, who has laid down the burden, who has attained his own goal, who has completely eliminated the fetters of existence, who is completely liberated through final knowledge, this is in conformity with the Teaching for the explanation - 'Having understood, friend, that matter is weak, subject to fading away, without comfort, whatever involvements and clingings regarding matter, mental standpoints, adherences and underlying tendencies - through their elimination, through dispassion, through cessation, through giving up, through relinquishment, I understand that my mind is liberated. Having understood, friend, that feeling... etc... Having understood, friend, that perception... Having understood, friend, that activities... Having understood, friend, that consciousness is weak, subject to fading away, without comfort, whatever involvements and clingings regarding consciousness, mental standpoints, adherences and underlying tendencies - through their elimination, through dispassion, through cessation, through giving up, through relinquishment, I understand that my mind is liberated. Thus knowing, friend, thus seeing, my mind is liberated from the mental corruptions by non-clinging in regard to these five aggregates of clinging.' That monk's words, monks, should be delighted in and given thanks for with 'Good!' Having delighted in and given thanks for his words with 'Good!', a further question should be asked.

100. 'These six elements, friend, have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One. Which six? The solid element, the liquid element, the heat element, the air element, the space element, the consciousness element - these, friend, are the six elements that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One. How knowing, how seeing does the venerable one's mind become liberated from the mental corruptions by non-clinging in regard to these six elements?' For a monk who has eliminated the mental corruptions, monks, who has lived the holy life, who has done what was to be done, who has laid down the burden, who has attained his own goal, who has completely eliminated the fetters of existence, who is completely liberated through final knowledge, this is in conformity with the Teaching for the explanation - 'The solid element, friend, I did not approach as self, nor self as dependent on the solid element. Whatever involvements and clingings dependent on the solid element, mental standpoints, adherences and underlying tendencies - through their elimination, through dispassion, through cessation, through giving up, through relinquishment, I understand that my mind is liberated. The liquid element, friend, I... etc... the heat element, friend, I... the air element, friend, I... the space element, friend, I... the consciousness element, friend, I did not approach as self, nor self as dependent on the consciousness element. Whatever involvements and clingings dependent on the consciousness element, mental standpoints, adherences and underlying tendencies - through their elimination, through dispassion, through cessation, through giving up, through relinquishment, I understand that my mind is liberated. Thus knowing, friend, thus seeing, my mind is liberated from the mental corruptions by non-clinging in regard to these six elements.' That monk's words, monks, should be delighted in and given thanks for with 'Good!' Having delighted in and given thanks for his words with 'Good!', a further question should be asked.

101. "'These six internal and external sense bases, friend, have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One. What are the six? Eye and forms, ear and sounds, nose and odours, tongue and flavours, body and tangible objects, mind and mental phenomena - these, friend, are the six internal and external sense bases that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One. How knowing, how seeing does the venerable one's mind become liberated from the mental corruptions by non-clinging in regard to these six internal and external sense bases?' For a monk who has eliminated the mental corruptions, monks, who has lived the holy life, who has done what was to be done, who has laid down the burden, who has attained his own goal, who has completely eliminated the fetters of existence, who is completely liberated through final knowledge, this is in conformity with the Teaching for the explanation - 'Regarding the eye, friend, regarding forms, regarding eye-consciousness, regarding mental phenomena to be cognised by eye-consciousness, whatever desire, whatever lust, whatever delight, whatever craving, whatever involvements and clingings, mental standpoints, adherences and underlying tendencies - through their elimination, through dispassion, through cessation, through giving up, through relinquishment, I understand that my mind is liberated. Regarding the ear, friend, regarding sounds, regarding ear-consciousness... etc. Regarding the nose, friend, regarding odours, regarding nose-consciousness... Regarding the tongue, friend, regarding flavours, regarding tongue-consciousness... Regarding the body, friend, regarding tangible objects, regarding body-consciousness... Regarding the mind, friend, regarding mental phenomena, regarding mind-consciousness, regarding mental phenomena to be cognised by mind-consciousness, whatever desire, whatever lust, whatever delight, whatever craving, whatever involvements and clingings, mental standpoints, adherences and underlying tendencies - through their elimination, through dispassion, through cessation, through giving up, through relinquishment, I understand that my mind is liberated. Thus knowing, friend, thus seeing, my mind is liberated from the mental corruptions by non-clinging in regard to these six internal and external sense bases.' That monk's words, monks, should be delighted in and given thanks for with 'Good!' Having delighted in and given thanks for his words with 'Good!', a further question should be asked.

102. "But how knowing, how seeing does the venerable one have the underlying tendencies to I-making, mine-making, and conceit uprooted in regard to this conscious body and externally in regard to all signs?" For a monk who has eliminated the mental corruptions, monks, who has lived the holy life, who has done what was to be done, who has laid down the burden, who has attained his own goal, who has completely eliminated the fetters of existence, who is completely liberated through final knowledge, this is in conformity with the Teaching for the explanation - "Formerly indeed, friend, when I was living the household life, I was a fool. To me the Tathāgata or a disciple of the Tathāgata taught the Teaching. Having heard that Teaching, I gained faith in the Tathāgata. Endowed with that acquisition of faith, I considered 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?'"

"So I, friend, at a later time, having abandoned a small or a large mass of wealth, having abandoned a small or a large circle of relatives, shaved off my hair and beard, put on ochre robes, and went forth from home into homelessness. Having thus gone forth, having attained the training and way of life of monks, having abandoned the killing of living beings, I abstained from killing living beings; with rod laid down, with knife laid down, one who has shame, compassionate, I dwelt concerned for the welfare of all living beings. Having abandoned taking what is not given, I abstained from taking what is not given; taking only what is given, expecting only what is given, I dwelt in purity through non-stealing. Having abandoned unchaste conduct, I lived the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice. Having abandoned false speech, I abstained from false speech; I spoke the truth, was devoted to truth, reliable, trustworthy, not a deceiver of the world. Having abandoned divisive speech, I abstained from divisive speech; having heard something here, I did not repeat it elsewhere to divide these people, nor having heard something elsewhere did I repeat it here to divide those people; thus I was one who reunites those who are divided, a promoter of those who are united, rejoicing in concord, delighting in concord, taking delight in concord, I was a speaker of words that create concord. Having abandoned harsh speech, I abstained from harsh speech; I spoke 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, I abstained from idle chatter; I spoke at the right time, spoke what is factual, spoke what is beneficial, spoke on the Teaching, spoke on the discipline; I spoke words worth treasuring, timely, reasonable, well-defined, connected with the goal.

"I abstained from damaging seed and plant life; I ate only one meal a day, abstaining from eating at night, abstaining from food at improper times. I abstained from watching dancing, singing, music and shows. I abstained from wearing garlands, using perfumes, cosmetics, ornaments and decorations. I abstained from high and luxurious beds. I abstained from accepting gold and silver; I abstained from accepting raw grain; I abstained from accepting raw meat; I abstained from accepting women and girls; I abstained from accepting male and female slaves; I abstained from accepting goats and sheep; I abstained from accepting fowl and swine; I abstained from accepting elephants, cattle, horses and mares; I abstained from accepting fields and land. I abstained from running messages and errands; I abstained from buying and selling; I abstained from using false weights, false metals, and false measures; I abstained from cheating, deceiving, fraud and crooked dealings; I abstained from cutting, killing, imprisoning, highway robbery, plunder and violence.

"I was content with a robe for tending the body, with almsfood for tending the belly. Wherever I went, I went having taken only these with me. Just as a winged bird, wherever it flies, flies with its wings as its only burden; just so indeed, friend; I was content with a robe for tending the body, with almsfood for tending the belly. Wherever I went, I went having taken only these with me. Endowed with this noble aggregate of morality, I experienced internally a blameless happiness.

103. He, having seen a form with the eye, was not one who grasps at signs, nor one who grasps at features. Since, if I were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon me, I proceeded to restrain it. I guarded the eye-faculty, I committed 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, I was not one who grasps at signs, nor one who grasps at features. Since, if I were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon me, I proceeded to restrain it. I guarded the mind faculty, I committed to restraint of the mind faculty. I, endowed with this noble restraint of the faculties, experienced internally an untainted happiness.

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

I, endowed with this noble aggregate of morality, endowed with this noble restraint of the faculties, endowed with this noble mindfulness and full awareness, resorted 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. I, after the meal, having returned from my alms round, sat down, folding my legs crosswise, directing my body upright, having established mindfulness in front of me.

I, having abandoned covetousness in the world, dwelt with a mind free from covetousness; I purified the mind of covetousness. Having abandoned anger and malice, I dwelt with a mind free from ill-will, compassionate for the welfare of all living beings; I purified the mind of anger and malice. Having abandoned sloth and torpor, I dwelt free from sloth and torpor, perceiving light, mindful and fully aware; I purified the mind of sloth and torpor. Having abandoned restlessness and remorse, I dwelt unagitated, internally with a mind calmed; I purified the mind of restlessness and remorse. Having abandoned sceptical doubt, I dwelt as one who has crossed over doubt, without uncertainty regarding wholesome mental states; I purified the mind of sceptical doubt.

104. "He, having abandoned these five mental hindrances, impurities of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome mental states, entered and dwelt in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. With the subsiding of applied and sustained thought, 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... entered and dwelt in the fourth meditative absorption.

"When the mind was thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, I directed and inclined the mind towards the knowledge of the elimination of mental corruptions. I directly knew as it really is: 'This is suffering'; I directly knew as it really is: 'This is the origin of suffering'; I directly knew as it really is: 'This is the cessation of suffering'; I directly knew as it really is: 'This is the practice leading to the cessation of suffering'; I directly knew as it really is: 'These are the mental corruptions'; I directly knew as it really is: 'This is the origin of mental corruptions'; I directly knew as it really is: 'This is the cessation of mental corruptions'; I directly knew as it really is: 'This is the practice leading to the cessation of mental corruptions.' For me knowing thus, seeing thus, the mind became liberated from the mental corruption of sensuality, the mind became liberated from the mental corruption of existence, the mind became liberated from the mental corruption of ignorance. When liberated, there was the knowledge: 'Liberated.' I 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.' Thus knowing, friend, thus seeing, the underlying tendencies to I-making, mine-making, and conceit have been uprooted in regard to this conscious body and externally in regard to all signs." "That monk's words, monks, should be delighted in and given thanks for with 'Good!' Having delighted in and given thanks for his words with 'Good!', he should be addressed thus - 'It is a gain for us, friend, it is well gained for us, that we see such a venerable fellow in the holy life.'"

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

The Discourse on the Sixfold Purification is concluded as second.

3. The Discourse on the Good Person

105. 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 will teach you, monks, the qualities of a good person and the qualities of a bad person. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"And what, monks, are the qualities of a bad person? Here, monks, a bad person has gone forth from a noble family. He considers thus: 'I have gone forth from a noble family, but these other monks have not gone forth from a noble family.' He, by that noble birth, exalts himself and scoffs at others. This, monks, is a quality of a bad person. But a good person, monks, considers thus: 'It is not by noble birth that states of greed go to utter elimination, or states of hate go to utter elimination, or states of delusion go to utter elimination. Even if one has not gone forth from a noble family; and he is practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, he is honourable there, he is praiseworthy there.' He, having made the practice itself his inner focus, by that noble birth neither exalts himself nor scoffs at others. This, monks, is a quality of a good person.

"Furthermore, monks, a bad person has gone forth from a great family... etc... has gone forth from a wealthy family... etc... has gone forth from a family of eminent wealth. He considers thus: 'I have gone forth from a family of eminent wealth, but these other monks have not gone forth from a family of eminent wealth.' He, by that eminent wealth, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'It is not by eminent wealth that states of greed go to utter elimination, or states of hate go to utter elimination, or states of delusion go to utter elimination. Even if one has not gone forth from a family of eminent wealth; and he is practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, he is honourable there, he is praiseworthy there.' He, having made the practice itself his inner focus, by that eminent wealth neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.

106. "Furthermore, monks, a bad person is well-known and famous. He considers thus: 'I am well-known and famous, but these other monks are unknown, of little influence.' He, by that renown, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'It is not by renown that states of greed go to utter elimination, or states of hate go to utter elimination, or states of delusion go to utter elimination. Even if one is not well-known and famous; and he is practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, he is honourable there, he is praiseworthy there.' He, having made the practice itself his inner focus, by that renown neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.

"Furthermore, monks, a bad person is an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. He considers thus: 'I am an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick, but these other monks are not obtainers of the requisites of robes, almsfood, lodging and medicine for the sick.' He, by that material gain, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'It is not by material gain that states of greed go to utter elimination, or states of hate go to utter elimination, or states of delusion go to utter elimination. Even if one is not an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick; and he is practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, he is honourable there, he is praiseworthy there.' He, having made the practice itself his inner focus, by that material gain neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.

"Furthermore, monks, a bad person is very learned. He considers thus: 'I am very learned, but these other monks are not very learned.' He, by that great learning, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'It is not by great learning that states of greed go to utter elimination, or states of hate go to utter elimination, or states of delusion go to utter elimination. Even if one is not very learned; and he is practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, he is honourable there, he is praiseworthy there.' He, having made the practice itself his inner focus, by that great learning neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.

"Furthermore, monks, a bad person is an expert in monastic discipline. He considers thus: 'I am an expert in monastic discipline, but these other monks are not experts in monastic discipline.' He, by that expertise in monastic discipline, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'It is not by expertise in monastic discipline that states of greed go to utter elimination, or states of hate go to utter elimination, or states of delusion go to utter elimination. Even if one is not an expert in monastic discipline; and he is practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, he is honourable there, he is praiseworthy there.' He, having made the practice itself his inner focus, by that expertise in monastic discipline neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.

"Furthermore, monks, a bad person is one who preaches the Teaching. He considers thus: 'I am one who preaches the Teaching, but these other monks are not ones who preach the Teaching.' He, by that being one who preaches the Teaching, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'It is not by being one who preaches the Teaching that states of greed go to utter elimination, or states of hate go to utter elimination, or states of delusion go to utter elimination. Even if one is not one who preaches the Teaching; and he is practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, he is honourable there, he is praiseworthy there.' He, having made the practice itself his inner focus, by that being one who preaches the Teaching neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.

107. "Furthermore, monks, a bad person is a forest-dweller. He considers thus: 'I am indeed a forest-dweller, but these other monks are not forest-dwellers.' He, by that being a forest-dweller, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'It is not by being a forest-dweller that states of greed go to utter elimination, or states of hate go to utter elimination, or states of delusion go to utter elimination. Even if one is not a forest-dweller; and he is practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, he is honourable there, he is praiseworthy there.' He, having made the practice itself his inner focus, by that being a forest-dweller neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.

"Furthermore, monks, a bad person is a wearer of rag-robes. He considers thus: 'I am indeed a wearer of rag-robes, but these other monks are not wearers of rag-robes.' He, by that being a wearer of rag-robes, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'It is not by being a wearer of rag-robes that states of greed go to utter elimination, or states of hate go to utter elimination, or states of delusion go to utter elimination. Even if one is not a wearer of rag-robes; and he is practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, he is honourable there, he is praiseworthy there.' He, having made the practice itself his inner focus, by that being a wearer of rag-robes neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.

"Furthermore, monks, a bad person is an almsfood eater. He considers thus: 'I am indeed an almsfood eater, but these other monks are not almsfood eaters.' He, by that being an almsfood eater, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'It is not by being an almsfood eater that states of greed go to utter elimination, or states of hate go to utter elimination, or states of delusion go to utter elimination. Even if one is not an almsfood eater; and he is practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, he is honourable there, he is praiseworthy there.' He, having made the practice itself his inner focus, by that being an almsfood eater neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.

"Furthermore, monks, a bad person is a tree-root dweller. He considers thus: 'I am indeed a tree-root dweller, but these other monks are not tree-root dwellers.' He, by that tree-root dwelling, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'It is not by tree-root dwelling that states of greed go to utter elimination, or states of hate go to utter elimination, or states of delusion go to utter elimination. Even if one is not a tree-root dweller; and he is practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, he is honourable there, he is praiseworthy there.' He, having made the practice itself his inner focus, by that tree-root dwelling neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.

"Furthermore, monks, a bad person is a cemetery dweller... etc... is an open-air dweller... is a sitter... is one who accepts any seat offered... is a one-session eater. He considers thus: 'I am indeed a one-session eater, but these other monks are not one-session eaters.' He, by that one-session eating, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'It is not by one-session eating that states of greed go to utter elimination, or states of hate go to utter elimination, or states of delusion go to utter elimination. Even if one is not a one-session eater; and he is practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, he is honourable there, he is praiseworthy there.' He, having made the practice itself his inner focus, by that one-session eating neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.

108. "Furthermore, monks, a bad person, 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: 'I am an obtainer of the attainment of the first meditative absorption, but these other monks are not obtainers of the attainment of the first meditative absorption.' He, by that attainment of the first meditative absorption, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'Non-identification even with the attainment of the first meditative absorption has been declared by the Blessed One. For in whatever way they imagine it, thereby it becomes otherwise.' He, having made non-identification itself his inner focus, by that attainment of the first meditative absorption neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.

"Furthermore, monks, a bad person, with the subsiding of applied and sustained thought, 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. He considers thus: 'I am an obtainer of the attainment of the fourth meditative absorption, but these other monks are not obtainers of the attainment of the fourth meditative absorption.' He, by that attainment of the fourth meditative absorption, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'Non-identification even with the attainment of the fourth meditative absorption has been declared by the Blessed One. For in whatever way they imagine it, thereby it becomes otherwise.' He, having made non-identification itself his inner focus, by that attainment of the fourth meditative absorption neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.

"Furthermore, monks, a bad person, 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,' enters and dwells in the plane of infinite space. He considers thus: 'I am an obtainer of the attainment of the plane of infinite space, but these other monks are not obtainers of the attainment of the plane of infinite space.' He, by that attainment of the plane of infinite space, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'Non-identification even with the attainment of the plane of infinite space has been declared by the Blessed One. For in whatever way they imagine it, thereby it becomes otherwise.' He, having made non-identification itself his inner focus, by that attainment of the plane of infinite space neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.

"Furthermore, monks, a bad person, with the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite,' enters and dwells in the plane of infinite consciousness. He considers thus: 'I am an obtainer of the attainment of the plane of infinite consciousness, but these other monks are not obtainers of the attainment of the plane of infinite consciousness.' He, by that attainment of the plane of infinite consciousness, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'Non-identification even with the attainment of the plane of infinite consciousness has been declared by the Blessed One. For in whatever way they imagine it, thereby it becomes otherwise.' He, having made non-identification itself his inner focus, by that attainment of the plane of infinite consciousness neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.

"Furthermore, monks, a bad person, with the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' enters and dwells in the plane of nothingness. He considers thus: 'I am an obtainer of the attainment of the plane of nothingness, but these other monks are not obtainers of the attainment of the plane of nothingness.' He, by that attainment of the plane of nothingness, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'Non-identification even with the attainment of the plane of nothingness has been declared by the Blessed One. For in whatever way they imagine it, thereby it becomes otherwise.' He, having made non-identification itself his inner focus, by that attainment of the plane of nothingness neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.

"Furthermore, monks, a bad person, with the complete transcendence of the plane of nothingness, enters and dwells in the plane of neither-perception-nor-non-perception. He considers thus: 'I am an obtainer of the attainment of the plane of neither-perception-nor-non-perception, but these other monks are not obtainers of the attainment of the plane of neither-perception-nor-non-perception.' He, by that attainment of the plane of neither-perception-nor-non-perception, exalts himself and scoffs at others. This too, monks, is a quality of a bad person. But a good person, monks, considers thus: 'Non-identification even with the attainment of the plane of neither-perception-nor-non-perception has been declared by the Blessed One. For in whatever way they imagine it, thereby it becomes otherwise.' He, having made non-identification itself his inner focus, by that attainment of the plane of neither-perception-nor-non-perception neither exalts himself nor scoffs at others. This too, monks, is a quality of a good person.

"Furthermore, monks, a good person, with the complete transcendence of the plane of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling. And having seen with wisdom, his mental corruptions are completely eliminated. This, monks, is a monk who does not imagine anything, does not imagine anywhere, does not imagine by means of anything."

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

The Discourse on the Good Person is concluded as third.

4. The Discourse on What Should and Should Not Be Cultivated

109. 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 will teach you, monks, an exposition of the Teaching on what is to be practised and what is not to be practised. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"Bodily conduct, monks, I say is twofold - to be practised and not to be practised; and that bodily conduct is mutually distinct. Verbal conduct, monks, I say is twofold - to be practised and not to be practised; and that verbal conduct is mutually distinct. Mental conduct, monks, I say is twofold - to be practised and not to be practised; and that mental conduct is mutually distinct. Arising of consciousness, monks, I say is twofold - to be practised and not to be practised; and that arising of consciousness is mutually distinct. Acquisition of perception, monks, I say is twofold - to be practised and not to be practised; and that acquisition of perception is mutually distinct. Acquisition of view, monks, I say is twofold - to be practised and not to be practised; and that acquisition of view is mutually distinct. Acquisition of individual existence, monks, I say is twofold - to be practised and not to be practised; and that acquisition of individual existence is mutually distinct."

110. "'Bodily conduct, monks, I say is twofold – to be practised and not to be practised; and that bodily conduct is mutually distinct' – thus indeed this was said by the Blessed One. Dependent on what was this said? Whatever bodily conduct, venerable sir, when practising which unwholesome mental states increase and wholesome mental states decline, such bodily conduct should not be practised; and whatever bodily conduct, venerable sir, when practising which unwholesome mental states decline and wholesome mental states increase, such bodily conduct should be practised.

111. "What kind of bodily conduct, venerable sir, when practising which unwholesome mental states increase and wholesome mental states decline? Here, venerable sir, a certain one is a killer of living beings, cruel, with bloody hands, devoted to striking and killing, without compassion for living beings; and he is a taker of what is not given; whatever belongs to another, another's wealth and requisites, whether in the village or in the forest, that which is not given, reckoned a theft, he takes; and he engages in sexual misconduct; those women who are protected by the mother, protected by the father, protected by both mother and father, protected by the brother, protected by the sister, protected by relatives, protected by the clan, protected by co-religionists, having an owner, under penalty, even those encircled with a garland of flowers, he commits adultery with such women – such bodily conduct, venerable sir, when practising which unwholesome mental states increase and wholesome mental states decline.

"What kind of bodily conduct, venerable sir, when practising which unwholesome mental states decline and wholesome mental states increase? Here, venerable sir, a certain one, having abandoned the killing of living beings, 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; whatever belongs to another, another's wealth and requisites, whether in the village or in the forest, that which is not given, reckoned a theft, he does not take; having abandoned sexual misconduct, he abstains from sexual misconduct; those women who are protected by the mother, protected by the father, protected by both mother and father, protected by the brother, protected by the sister, protected by relatives, protected by the clan, protected by co-religionists, having an owner, under penalty, even those encircled with a garland of flowers, he does not commit adultery with such women – such bodily conduct, venerable sir, when practising which unwholesome mental states decline and wholesome mental states increase. 'Bodily conduct, monks, I say is twofold – to be practised and not to be practised; and that bodily conduct is mutually distinct' – thus what was said by the Blessed One, this was said dependent on that.

"'Verbal conduct, monks, I say is twofold – to be practised and not to be practised; and that verbal conduct is mutually distinct' – thus indeed this was said by the Blessed One. Dependent on what was this said? Whatever verbal conduct, venerable sir, when practising which unwholesome mental states increase and wholesome mental states decline, such verbal conduct should not be practised; and whatever verbal conduct, venerable sir, when practising which unwholesome mental states decline and wholesome mental states increase, such verbal conduct should be practised.

112. "What kind of verbal conduct, venerable sir, when practising which unwholesome mental states increase and wholesome mental states decline? Here, venerable sir, a certain one is a liar; having gone to an assembly, or having gone to a company, or having gone among relatives, or having gone among a guild, or having gone among the royal court, being brought forward and questioned as a witness – 'Come, good man, tell what you know' – he, not knowing, says – 'I know,' or knowing, says - 'I do not know'; or not seeing, says – 'I see,' or seeing, says - 'I do not see' – thus for his own sake, or for another's sake, or for the sake of some trifling material gain, he becomes a conscious speaker of falsehood; and he is a speaker of divisive speech; having heard here, he repeats it elsewhere to divide these people, or having heard elsewhere, he repeats it here to divide those people – thus he is one who divides those who are united, or a supporter of those who are divided, rejoicing in discord, delighting in discord, taking delight in discord, he is a speaker of words that create discord; and he is a speaker of harsh speech; whatever speech is rough, harsh, hurtful to others, offensive to others, bordering on wrath, not conducive to concentration, he speaks such speech; and he is a speaker of idle chatter; he speaks at the wrong time, speaks what is not factual, speaks what is unbeneficial, speaks what is not the Teaching, speaks what is not the discipline; he speaks words not worth treasuring, at the wrong time, without reason, without limit, not connected with benefit – such verbal conduct, venerable sir, when practising which unwholesome mental states increase and wholesome mental states decline.

"What kind of verbal conduct, venerable sir, when practising which unwholesome mental states decline and wholesome mental states increase? Here, venerable sir, a certain one, having abandoned lying, abstains from lying; having gone to an assembly, or having gone to a company, or having gone among relatives, or having gone among a guild, or having gone among the royal court, being brought forward and questioned as a witness – 'Come, good man, tell what you know' – he, not knowing, says – 'I do not know,' or knowing, says - 'I know,' or not seeing, says - 'I do not see,' or seeing, says - 'I see' – thus for his own sake, or for another's sake, or for the sake of some trifling material gain, he does not become a conscious speaker of falsehood; having abandoned divisive speech, he abstains from divisive speech; having heard here, he does not repeat it elsewhere to divide these people, or having heard 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 – such verbal conduct, venerable sir, when practising which unwholesome mental states decline and wholesome mental states increase. 'Verbal conduct, monks, I say is twofold – to be practised and not to be practised; and that verbal conduct is mutually distinct' – thus what was said by the Blessed One, this was said dependent on that.

"'Mental conduct, monks, I say is twofold - to be practised and not to be practised; and that mental conduct is mutually distinct' - thus indeed this was said by the Blessed One. Dependent on what was this said? Whatever mental conduct, venerable sir, when practising which unwholesome mental states increase and wholesome mental states decline, such mental conduct should not be practised; and whatever mental conduct, venerable sir, when practising which unwholesome mental states decline and wholesome mental states increase, such mental conduct should be practised.

113. "What kind of mental conduct, venerable sir, when practising which unwholesome mental states increase and wholesome mental states decline? Here, venerable sir, a certain one is covetous; whatever belongs to another, another's wealth and requisites, he covets - 'Oh, may what belongs to another be mine!' And he has a corrupted mind, with evil mental intentions - 'May these beings be killed, or slaughtered, or annihilated, or destroyed, or may they not exist!' Such mental conduct, venerable sir, when practising which unwholesome mental states increase and wholesome mental states decline.

"What kind of mental conduct, venerable sir, when practising which unwholesome mental states decline and wholesome mental states increase? Here, venerable sir, a certain one is non-covetous; whatever belongs to another, another's wealth and requisites, he does not covet - 'Oh, may what belongs to another be mine!' And he has a mind without ill-will, with uncorrupted mental intention - 'May these beings be free from enmity, free from affliction, free from trouble, may they look after themselves happily.' Such mental conduct, venerable sir, when practising which unwholesome mental states decline and wholesome mental states increase. 'Mental conduct, monks, I say is twofold - to be practised and not to be practised; and that mental conduct is mutually distinct' - thus what was said by the Blessed One, this was said dependent on that.

114. "'Arising of consciousness, monks, I say is twofold - to be practised and not to be practised; and that arising of consciousness is mutually distinct' - thus indeed this was said by the Blessed One. Dependent on what was this said? Whatever arising of consciousness, venerable sir, when practising which unwholesome mental states increase and wholesome mental states decline, such arising of consciousness should not be practised; and whatever arising of consciousness, venerable sir, when practising which unwholesome mental states decline and wholesome mental states increase, such arising of consciousness should be practised.

"What kind of arising of consciousness, venerable sir, when practising which unwholesome mental states increase and wholesome mental states decline? Here, venerable sir, a certain one is covetous, he dwells with a mind accompanied by covetousness; he has anger, he dwells with a mind accompanied by anger; he is harming, he dwells with a mind accompanied by harming - such arising of consciousness, venerable sir, when practising which unwholesome mental states increase and wholesome mental states decline.

"What kind of arising of consciousness, venerable sir, when practising which unwholesome mental states decline and wholesome mental states increase? Here, venerable sir, a certain one is non-covetous, he dwells with a mind accompanied by non-covetousness; he has non-anger, he dwells with a mind accompanied by non-anger; he is non-harming, he dwells with a mind accompanied by non-harming - such arising of consciousness, venerable sir, when practising which unwholesome mental states decline and wholesome mental states increase. 'Arising of consciousness, monks, I say is twofold - to be practised and not to be practised; and that arising of consciousness is mutually distinct' - thus what was said by the Blessed One, this was said dependent on that.

115. "'Acquisition of perception, monks, I say is twofold - to be practised and not to be practised; and that acquisition of perception is mutually distinct' - thus indeed this was said by the Blessed One. Dependent on what was this said? Whatever acquisition of perception, venerable sir, when practising which unwholesome mental states increase and wholesome mental states decline, such acquisition of perception should not be practised; and whatever acquisition of perception, venerable sir, when practising which unwholesome mental states decline and wholesome mental states increase, such acquisition of perception should be practised.

"What kind of acquisition of perception, venerable sir, when practising which unwholesome mental states increase and wholesome mental states decline? Here, venerable sir, a certain one is covetous, he dwells with perception accompanied by covetousness; he has anger, he dwells with perception accompanied by anger; he is harming, he dwells with perception accompanied by harming - such acquisition of perception, venerable sir, when practising which unwholesome mental states increase and wholesome mental states decline.

"What kind of acquisition of perception, venerable sir, when practising which unwholesome mental states decline and wholesome mental states increase? Here, venerable sir, a certain one is non-covetous, he dwells with perception accompanied by non-covetousness; he has non-anger, he dwells with perception accompanied by non-anger; he is non-harming, he dwells with perception accompanied by non-harming - such acquisition of perception, venerable sir, when practising which unwholesome mental states decline and wholesome mental states increase. 'Acquisition of perception, monks, I say is twofold - to be practised and not to be practised; and that acquisition of perception is mutually distinct' - thus what was said by the Blessed One, this was said dependent on that.

116. "'Acquisition of view, monks, I say is twofold - to be practised and not to be practised; and that acquisition of view is mutually distinct' - thus indeed this was said by the Blessed One. Dependent on what was this said? Whatever acquisition of view, venerable sir, when practising which unwholesome mental states increase and wholesome mental states decline, such acquisition of view should not be practised; and whatever acquisition of view, venerable sir, when practising which unwholesome mental states decline and wholesome mental states increase - such acquisition of view should be practised.

"What kind of acquisition of view, venerable sir, when practising which unwholesome mental states increase and wholesome mental states decline? Here, venerable sir, a certain one holds this 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' - such acquisition of view, venerable sir, when practising which unwholesome mental states increase and wholesome mental states decline.

"What kind of acquisition of view, venerable sir, when practising which unwholesome mental states decline and wholesome mental states increase? Here, venerable sir, a certain one holds this view - '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' - such acquisition of view, venerable sir, when practising which unwholesome mental states decline and wholesome mental states increase. 'Acquisition of view, monks, I say is twofold - to be practised and not to be practised; and that acquisition of view is mutually distinct' - thus what was said by the Blessed One, this was said dependent on that.

117. "'Acquisition of individual existence, monks, I say is twofold - to be practised and not to be practised; and that acquisition of individual existence is mutually distinct' - thus indeed this was said by the Blessed One. Dependent on what was this said? Whatever acquisition of individual existence, venerable sir, when practising which unwholesome mental states increase and wholesome mental states decline - such acquisition of individual existence should not be practised; and whatever acquisition of individual existence, venerable sir, when practising which unwholesome mental states decline and wholesome mental states increase - such acquisition of individual existence should be practised.

"What kind of acquisition of individual existence, venerable sir, when practising which unwholesome mental states increase and wholesome mental states decline? When one brings into existence an afflictive acquisition of individual existence, venerable sir, for the non-completion of existences, unwholesome mental states increase and wholesome mental states decline; when one brings into existence a non-afflictive acquisition of individual existence, venerable sir, for the completion of existences, unwholesome mental states decline and wholesome mental states increase. 'Acquisition of individual existence, monks, I say is twofold - to be practised and not to be practised; and that acquisition of individual existence is mutually distinct' - thus what was said by the Blessed One, this was said dependent on that.

"I, venerable sir, understand in detail the meaning of what the Blessed One has spoken in brief, the meaning not explained in detail, thus."

118. "Good, good, Sāriputta! Good indeed, Sāriputta, you understand in detail the meaning of what was spoken by me in brief, the meaning not explained in detail, thus in detail.

"'Bodily conduct, monks, I say is twofold – to be practised and not to be practised; and that bodily conduct is mutually distinct' – thus indeed this was said by me. Dependent on what was this said? Whatever bodily conduct, Sāriputta, when practising which unwholesome mental states increase and wholesome mental states decline, such bodily conduct should not be practised; and whatever bodily conduct, Sāriputta, when practising which unwholesome mental states decline and wholesome mental states increase – such bodily conduct should be practised.

"What kind of bodily conduct, Sāriputta, when practising which unwholesome mental states increase and wholesome mental states decline? Here, Sāriputta, a certain one is a killer of living beings, cruel, with bloody hands, devoted to striking and killing, without compassion for living beings; and he is a taker of what is not given; whatever belongs to another, another's wealth and requisites, whether in the village or in the forest, that which is not given, reckoned a theft, he takes; and he engages in sexual misconduct; those women who are protected by the mother, protected by the father, protected by both mother and father, protected by the brother, protected by the sister, protected by relatives, protected by the clan, protected by co-religionists, having an owner, under penalty, even those encircled with a garland of flowers, he commits adultery with such women – such bodily conduct, Sāriputta, when practising which unwholesome mental states increase and wholesome mental states decline.

"What kind of bodily conduct, Sāriputta, when practising which unwholesome mental states decline and wholesome mental states increase? Here, Sāriputta, a certain one, having abandoned the killing of living beings, 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; whatever belongs to another, another's wealth and requisites, whether in the village or in the forest, that which is not given, reckoned a theft, he does not take; having abandoned sexual misconduct, he abstains from sexual misconduct; those women who are protected by the mother, protected by the father, protected by both mother and father, protected by the brother, protected by the sister, protected by relatives, protected by the clan, protected by co-religionists, having an owner, under penalty, even those encircled with a garland of flowers, he does not commit adultery with such women – such bodily conduct, Sāriputta, when practising which unwholesome mental states decline and wholesome mental states increase. 'Bodily conduct, monks, I say is twofold – to be practised and not to be practised; and that bodily conduct is mutually distinct' – thus what was said by me, this was said dependent on that.

"Verbal conduct, monks, I say is twofold, etc. Mental conduct, monks, I say is twofold, etc. Arising of consciousness, monks, I say is twofold, etc. Acquisition of perception, monks, I say is twofold, etc. Acquisition of view, monks, I say is twofold, etc.

"'Acquisition of individual existence, monks, I say is twofold - to be practised and not to be practised; and that acquisition of individual existence is mutually distinct' - thus indeed this was said by me. Dependent on what was this said? Whatever acquisition of individual existence, Sāriputta, when practising which unwholesome mental states increase and wholesome mental states decline, such acquisition of individual existence should not be practised; and whatever acquisition of individual existence, Sāriputta, when practising which unwholesome mental states decline and wholesome mental states increase - such acquisition of individual existence should be practised.

"What kind of acquisition of individual existence, Sāriputta, when practising which unwholesome mental states increase and wholesome mental states decline? When one brings into existence an afflictive acquisition of individual existence, Sāriputta, for the non-completion of existences, unwholesome mental states increase and wholesome mental states decline; when one brings into existence a non-afflictive acquisition of individual existence, Sāriputta, for the completion of existences, unwholesome mental states decline and wholesome mental states increase. 'Acquisition of individual existence, monks, I say is twofold - to be practised and not to be practised; and that acquisition of individual existence is mutually distinct' - thus what was said by me, this was said dependent on that. This, Sāriputta, is how the meaning of what was spoken by me in brief should be seen in detail.

119. "Form cognizable by the eye, Sāriputta, I say is twofold – to be practised and not to be practised; sound cognizable by the ear, Sāriputta, I say is twofold – to be practised and not to be practised; odour cognizable by the nose, Sāriputta, I say is twofold – to be practised and not to be practised; flavour cognizable by the tongue, Sāriputta, I say is twofold – to be practised and not to be practised; tangible object cognizable by the body, Sāriputta, I say is twofold – to be practised and not to be practised; mental object cognizable by the mind, Sāriputta, I say is twofold – to be cultivated and not to be cultivated."

When this was said, the Venerable Sāriputta said this to the Blessed One - "I, venerable sir, understand in detail the meaning of what the Blessed One has spoken in brief, the meaning not explained in detail, thus. 'Form cognizable by the eye, Sāriputta, I say is twofold – to be practised and not to be practised' – thus indeed this was said by the Blessed One. Dependent on what was this said? Whatever form cognizable by the eye, venerable sir, when practising which unwholesome mental states increase and wholesome mental states decline, such form cognizable by the eye should not be practised; and whatever form cognizable by the eye, venerable sir, when practising which unwholesome mental states decline and wholesome mental states increase, such form cognizable by the eye should be practised. 'Form cognizable by the eye, Sāriputta, I say is twofold – to be practised and not to be practised' – thus what was said by the Blessed One, this was said dependent on that.

"Sound cognizable by the ear, Sāriputta, etc. such sound cognizable by the ear should not be practised... such sound cognizable by the ear should be practised... such odour cognizable by the nose should not be practised... such odour cognizable by the nose should be practised... such flavour cognizable by the tongue should not be practised... such flavour cognizable by the tongue should be practised... tangible object cognizable by the body, Sāriputta... such tangible object cognizable by the body should not be practised... such tangible object cognizable by the body should be practised.

"'Mental object cognizable by the mind, Sāriputta, I say is twofold – to be practised and not to be practised' – thus indeed this was said by the Blessed One. Dependent on what was this said? Whatever mental object cognizable by the mind, venerable sir, when cultivating which unwholesome mental states increase and wholesome mental states decline, such mental object cognizable by the mind should not be cultivated; and whatever mental object cognizable by the mind, venerable sir, when cultivating which unwholesome mental states decline and wholesome mental states increase, such mental object cognizable by the mind should be cultivated. 'Mental object cognizable by the mind, Sāriputta, I say is twofold – to be practised and not to be practised' – thus what was said by the Blessed One, this was said dependent on that. I, venerable sir, understand in detail the meaning of what the Blessed One has spoken in brief, the meaning not explained in detail, thus."

120. "Good, good, Sāriputta! Good indeed, Sāriputta, you understand in detail the meaning of what was spoken by me in brief, the meaning not explained in detail, thus in detail. 'Form cognizable by the eye, Sāriputta, I say is twofold – to be practised and not to be practised' – thus indeed this was said by me. Dependent on what was this said? Whatever form cognizable by the eye, Sāriputta, when practising which unwholesome mental states increase and wholesome mental states decline, such form cognizable by the eye should not be practised; and whatever form cognizable by the eye, Sāriputta, when practising which unwholesome mental states decline and wholesome mental states increase, such form cognizable by the eye should be practised. 'Form cognizable by the eye, Sāriputta, I say is twofold – to be practised and not to be practised' – thus what was said by me, this was said dependent on that.

"Sound cognizable by the ear, Sāriputta, etc. such sound cognizable by the ear should not be practised... such sound cognizable by the ear should be practised... such odour cognizable by the nose should not be practised... such odour cognizable by the nose should be practised... such flavour cognizable by the tongue should not be practised... such flavour cognizable by the tongue should be practised... such tangible object cognizable by the body should not be practised... such tangible object cognizable by the body should be practised.

"Mental object cognizable by the mind, Sāriputta, etc. such mental object cognizable by the mind should not be practised... such mental object cognizable by the mind should be practised. 'Mental object cognizable by the mind, Sāriputta, I say is twofold – to be practised and not to be practised' – thus what was said by me, this was said dependent on that. This, Sāriputta, is how the meaning of what was spoken by me in brief should be seen in detail.

121. "Robe, Sāriputta, I say is twofold - to be practised and not to be practised... etc. Almsfood, Sāriputta... Lodging, Sāriputta... Village, Sāriputta... Market town, Sāriputta... City, Sāriputta... Country, Sāriputta... Person, Sāriputta, I say is twofold - to be cultivated and not to be cultivated."

When this was said, the Venerable Sāriputta said this to the Blessed One - "I, venerable sir, understand in detail the meaning of what the Blessed One has spoken in brief, the meaning not explained in detail, thus. 'Robe, Sāriputta, I say is twofold - to be practised and not to be practised' – thus indeed this was said by the Blessed One. Dependent on what was this said? Whatever robe, venerable sir, when practising which unwholesome mental states increase and wholesome mental states decline, such robe should not be practised; and whatever robe, venerable sir, when practising which unwholesome mental states decline and wholesome mental states increase, such robe should be practised. 'Robe, Sāriputta, I say is twofold - to be practised and not to be practised' – thus what was said by the Blessed One, this was said dependent on that.

"Almsfood, Sāriputta... etc. such almsfood should not be practised... such almsfood should be practised... Lodging, Sāriputta... etc. such lodging should not be practised... such lodging should be practised... Village, Sāriputta... etc. such village should not be practised... such village should be practised... such market town should not be practised... such market town should be practised... such city should not be practised... such city should be practised... such country should not be practised... such country should be practised.

"'Person, Sāriputta, I say is twofold - to be practised and not to be practised' – thus indeed this was said by the Blessed One. Dependent on what was this said? Whatever person, venerable sir, when associating with whom unwholesome mental states increase and wholesome mental states decline, such a person should not be associated with; and whatever person, venerable sir, when associating with whom unwholesome mental states decline and wholesome mental states increase, such a person should be associated with. 'Person, Sāriputta, I say is twofold - to be practised and not to be practised' – thus what was said by the Blessed One, this was said dependent on that. I, venerable sir, understand in detail the meaning of what the Blessed One has spoken in brief, the meaning not explained in detail, thus."

122. "Good, good, Sāriputta! Good indeed, Sāriputta, you understand in detail the meaning of what was spoken by me in brief, the meaning not explained in detail, thus in detail. 'Robe, Sāriputta, I say is twofold - to be practised and not to be practised' – thus indeed this was said by me. Dependent on what was this said? Whatever robe, Sāriputta, when practising which unwholesome mental states increase and wholesome mental states decline, such robe should not be practised; and whatever robe, Sāriputta, when practising which unwholesome mental states decline and wholesome mental states increase, such robe should be practised. 'Robe, Sāriputta, I say is twofold - to be practised and not to be practised' – thus what was said by me, this was said dependent on that. such almsfood... such lodging... such village... such market town... such city... such country.

"'Person, Sāriputta, I say is twofold - to be practised and not to be practised' – thus indeed this was said by me. Dependent on what was this said? Whatever person, Sāriputta, when associating with whom unwholesome mental states increase and wholesome mental states decline, such a person should not be associated with; and whatever person, Sāriputta, when associating with whom unwholesome mental states decline and wholesome mental states increase, such a person should be associated with. 'Person, Sāriputta, I say is twofold - to be practised and not to be practised' – thus what was said by me, this was said dependent on that. This, Sāriputta, is how the meaning of what was spoken by me in brief should be seen in detail.

123. "If even all the warriors, Sāriputta, were to understand in detail the meaning of what was spoken by me in brief thus, it would be for the welfare and happiness of all the warriors for a long time. If even all the brahmins, Sāriputta... etc. if even all the merchants, Sāriputta... if even all the workers, Sāriputta, were to understand in detail the meaning of what was spoken by me in brief thus, it would be for the welfare and happiness of all the workers for a long time. If even the world with its gods, Sāriputta, with its Māras, with its Brahmās, the generation with its ascetics and brahmins, with its gods and humans, were to understand in detail the meaning of what was spoken by me in brief thus, 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."

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

The Discourse on What Should Be Cultivated and What Should Not Be Cultivated is concluded as fourth.

5. The Discourse on the Many Kinds of Elements

124. 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 -

"Whatever fears arise, monks, all of them arise from the fool, not from the wise person; whatever misfortunes arise, all of them arise from the fool, not from the wise person; whatever dangers arise, all of them arise from the fool, not from the wise person. Just as, monks, fire released from a reed hut or a grass hut burns even pinnacled buildings that are plastered inside and out, sheltered from the wind, with bolts fastened and shutters closed; just so, monks, whatever fears arise, all of them arise from the fool, not from the wise person; whatever misfortunes arise, all of them arise from the fool, not from the wise person; whatever dangers arise, all of them arise from the fool, not from the wise person. Thus indeed, monks, the fool is one with fear, the wise person is one without fear; the fool is one with misfortune, the wise person is one without misfortune; the fool is one with danger, the wise person is one without danger. There is no fear, monks, from the wise person, there is no misfortune from the wise person, there is no danger from the wise person. Therefore, monks, 'We shall be wise, investigators' - thus indeed, monks, should you train."

When this was said, the Venerable Ānanda said this to the Blessed One - "In what respect, venerable sir, is a wise monk fit to be called 'an investigator'?" "Since, Ānanda, a monk is skilled in the elements, skilled in the sense bases, skilled in dependent origination, and skilled in what is possible and what is impossible - to this extent, Ānanda, a wise monk is fit to be called 'an investigator'."

125. "But to what extent, venerable sir, is it fitting to say 'a monk skilled in the elements'?" "There are these eighteen elements, Ānanda - eye-element, material element, eye-consciousness element; ear-element, sound element, ear-consciousness element; nose element, odour element, nose-consciousness element; tongue-element, flavour element, tongue-consciousness element; body element, touch element, body-consciousness element; mind-element, element of phenomena, mind-consciousness element. Since, Ānanda, one knows and sees these eighteen elements - to this extent too, Ānanda, it is fitting to say 'a monk skilled in the elements'."

"But might there be, venerable sir, another method by which it is fitting to say 'a monk skilled in the elements'?" "There might be, Ānanda. There are these six elements, Ānanda - the solid element, the liquid element, the heat element, the air element, the space element, the consciousness element. Since, Ānanda, one knows and sees these six elements - to this extent too, Ānanda, it is fitting to say 'a monk skilled in the elements'."

"But might there be, venerable sir, another method by which it is fitting to say 'a monk skilled in the elements'?" "There might be, Ānanda. There are these six elements, Ānanda - the pleasure element, the pain element, the pleasure element, the displeasure element, the equanimity element, the ignorance element. Since, Ānanda, one knows and sees these six elements - to this extent too, Ānanda, it is fitting to say 'a monk skilled in the elements'."

"But might there be, venerable sir, another method by which it is fitting to say 'a monk skilled in the elements'?" "There might be, Ānanda. There are these six elements, Ānanda - the sensual element, the renunciation element, the element of anger, the non-anger element, the violence element, the non-violence element. Since, Ānanda, one knows and sees these six elements - to this extent too, Ānanda, it is fitting to say 'a monk skilled in the elements'."

"But might there be, venerable sir, another method by which it is fitting to say 'a monk skilled in the elements'?" "There might be, Ānanda. There are these three elements, Ānanda - sensual element, fine-material sphere element, immaterial sphere element. Since, Ānanda, one knows and sees these three elements - to this extent too, Ānanda, it is fitting to say 'a monk skilled in the elements'."

"But might there be, venerable sir, another method by which it is fitting to say 'a monk skilled in the elements'?" "There might be, Ānanda. Ānanda, there are these two elements - the conditioned element, the unconditioned element. Since, Ānanda, one knows and sees these two elements - to this extent too, Ānanda, it is fitting to say 'a monk skilled in the elements'."

126. "But to what extent, venerable sir, is it fitting to say 'a monk skilled in the sense bases'?" "There are, Ānanda, these six internal and external sense bases - eye and forms, ear and sounds, nose and odours, tongue and flavours, body and tangible objects, mind and mental phenomena. Since, Ānanda, one knows and sees these six internal and external sense bases - to this extent, Ānanda, is it fitting to say 'a monk skilled in the sense bases'."

"But to what extent, venerable sir, is it fitting to say 'a monk skilled in dependent origination'?" "Here, Ānanda, a monk thus understands: 'When this exists, that comes to be; from the arising of this, that arises; when this is absent, this does not exist; from the cessation of this, this ceases, that is to say - with ignorance as condition, activities; with activities as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be. Thus is the origin of this whole mass of suffering. But from the complete fading away and cessation of ignorance comes the cessation of activities; from the cessation of activities comes the cessation of consciousness; from the cessation of consciousness comes the cessation of mentality-materiality; from the cessation of mentality-materiality comes the cessation of the six sense bases; from the cessation of the six sense bases comes the cessation of contact; from the cessation of contact comes the cessation of feeling; from the cessation of feeling comes the cessation of craving; from the cessation of craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence; from the cessation of existence comes the cessation of birth; from the cessation of birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease. Thus is the cessation of this whole mass of suffering.' To this extent, Ānanda, is it fitting to say 'a monk skilled in dependent origination'."

127. "But to what extent, venerable sir, is it fitting to say 'a monk skilled in what is possible and what is impossible'?" "Here, Ānanda, a monk understands: 'This is impossible, there is no chance, that a person accomplished in right view should approach any activity as permanent - this is impossible.' He understands: 'But there is indeed the possibility that a worldling should approach any activity as permanent - this is possible.' He understands: 'This is impossible, there is no chance, that a person accomplished in right view should approach any activity as happiness - this is impossible.' He understands: 'But there is indeed the possibility that a worldling should approach any activity as happiness - this is possible.' He understands: 'This is impossible, there is no chance, that a person accomplished in right view should approach any phenomenon as self - this is impossible.' He understands: 'But there is indeed the possibility that a worldling should approach any phenomenon as self - this is possible.'

128. He understands: 'This is impossible, there is no chance, that a person accomplished in right view should deprive his mother of life - this is impossible.' He understands: 'But there is indeed the possibility that a worldling should deprive his mother of life - this is possible.' 'This is impossible, there is no chance, that a person accomplished in right view should deprive his father of life... etc. should deprive a Worthy One of life - this is possible.' He understands: 'This is impossible, there is no chance, that a person accomplished in right view with a malicious mind should shed the Tathāgata's blood - this is impossible.' He understands: 'But there is indeed the possibility that a worldling with a malicious mind should shed the Tathāgata's blood - this is possible.' He understands: 'This is impossible, there is no chance, that a person accomplished in right view should break the Community - this is impossible.' He understands: 'But there is indeed the possibility that a worldling should break the Community - this is possible.' He understands: 'This is impossible, there is no chance, that a person accomplished in right view should point to another teacher - this is impossible.' He understands: 'But there is indeed the possibility that a worldling should point to another teacher - this is possible.'

129. He understands: 'This is impossible, there is no chance, that two Worthy Ones, perfectly Self-awakened Ones, should arise simultaneously in one world system - this is impossible.' He understands: 'But there is indeed the possibility that one Worthy One, a perfectly Self-awakened One, should arise in one world system - this is possible.' He understands: 'This is impossible, there is no chance, that two kings, universal monarchs, should arise simultaneously in one world system - this is impossible.' He understands: 'But there is indeed the possibility that one king, a universal monarch, should arise in one world system - this is possible.'

130. He understands: 'This is impossible, there is no chance, that a woman should be a Worthy One, a perfectly Self-awakened One - this is impossible.' He understands: 'But there is indeed the possibility that a man should be a Worthy One, a perfectly Self-awakened One - this is possible.' He understands: 'This is impossible, there is no chance, that a woman should be a king, a universal monarch - this is impossible.' He understands: 'But there is indeed the possibility that a man should be a king, a universal monarch - this is possible.' 'This is impossible, there is no chance, that a woman should attain the position of Sakka... should attain the position of Māra... should attain the position of Brahmā - this is impossible,' he understands. 'But there is indeed the possibility that a man should attain the position of Sakka... should attain the position of Māra... should attain the position of Brahmā - this is possible,' he understands.

131. 'This is impossible, there is no chance, that a desirable, pleasant, agreeable result should arise from bodily misconduct - this is impossible,' he understands; 'But there is indeed the possibility that an undesirable, unpleasant, disagreeable result should arise from bodily misconduct - this is possible,' he understands. 'This is impossible, there is no chance, that from verbal misconduct... etc. that a desirable, pleasant, agreeable result should arise from mental misconduct - this is impossible,' he understands; 'But there is indeed the possibility that from verbal misconduct... etc. that an undesirable, unpleasant, disagreeable result should arise from mental misconduct - this is possible,' he understands. 'This is impossible, there is no chance, that an undesirable, unpleasant, disagreeable result should arise from bodily good conduct - this is impossible,' he understands; 'But there is indeed the possibility that a desirable, pleasant, agreeable result should arise from bodily good conduct - this is possible,' he understands. 'This is impossible, there is no chance, that from good verbal conduct... etc. that an undesirable, unpleasant, disagreeable result should arise from good mental conduct - this is impossible,' he understands; 'But there is indeed the possibility that from good verbal conduct... etc. that a desirable, pleasant, agreeable result should arise from good mental conduct - this is possible,' he understands.

'This is impossible, there is no chance, that one possessing bodily misconduct, with that as source, with that as condition, upon the body's collapse at death, should be reborn in a fortunate realm, in a heavenly world - this is impossible,' he understands; 'But there is indeed the possibility that one possessing bodily misconduct, with that as source, with that as condition, upon the body's collapse at death, should be reborn in a realm of misery, an unfortunate realm, a nether world, in hell - this is possible,' he understands. 'This is impossible, there is no chance, that one possessing verbal misconduct... etc. that one possessing mental misconduct, with that as source, with that as condition, upon the body's collapse at death, should be reborn in a fortunate realm, in a heavenly world - this is impossible,' he understands; 'But there is indeed the possibility that one possessing verbal misconduct... etc. that one possessing mental misconduct, with that as source, with that as condition, upon the body's collapse at death, should be reborn in a realm of misery, an unfortunate realm, a nether world, in hell - this is possible,' he understands. 'This is impossible, there is no chance, that one possessing bodily good conduct, with that as source, with that as condition, upon the body's collapse at death, should be reborn in a realm of misery, an unfortunate realm, a nether world, in hell - this is impossible,' he understands; 'But there is indeed the possibility that one possessing bodily good conduct, with that as source, with that as condition, upon the body's collapse at death, should be reborn in a fortunate realm, in a heavenly world - this is possible,' he understands. 'This is impossible, there is no chance, that one possessing good verbal conduct... etc. that one possessing good mental conduct, with that as source, with that as condition, upon the body's collapse at death, should be reborn in a realm of misery, an unfortunate realm, a nether world, in hell - this is impossible,' he understands; 'But there is indeed the possibility that one possessing good verbal conduct... etc. that one possessing good mental conduct, with that as source, with that as condition, upon the body's collapse at death, should be reborn in a fortunate realm, in a heavenly world - this is possible,' he understands. To this extent indeed, Ānanda, it is fitting to say 'a monk skilled in what is possible and what is impossible'."

132. When this was said, the Venerable Ānanda said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir! What, Venerable Sir, is the name of this exposition of the Teaching?" "Therefore, Ānanda, remember this exposition of the Teaching as 'The Many Elements', remember it as 'The Four Turnings', remember it as 'The Mirror of the Teaching', remember it as 'The Drum of the Deathless', remember it also as 'The Unsurpassed Victory in Battle'."

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

The Discourse on the Many Elements is concluded as fifth.

6. The Discourse at Isigili

133. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on the Isigili mountain. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"Do you see, monks, that Vebhāra mountain?" "Yes, venerable sir." "For this Vebhāra mountain too, monks, there was indeed a different designation, a different description."

"Do you see, monks, that Paṇḍava mountain?" "Yes, venerable sir." "For this Paṇḍava mountain too, monks, there was indeed a different designation, a different description."

"Do you see, monks, that Vepulla mountain?" "Yes, venerable sir." "For this Vepulla mountain too, monks, there was indeed a different designation, a different description."

"Do you see, monks, that Vulture's Peak mountain?" "Yes, venerable sir." "For this Vulture's Peak mountain too, monks, there was indeed a different designation, a different description."

"Do you see, monks, this Isigili mountain?" "Yes, venerable sir." "But for this Isigili mountain, monks, this very designation was, this very description."

"Once upon a time, monks, five hundred Individually Enlightened Ones were dwellers for a long time on this Isigili mountain. They were seen entering this mountain, but having entered, they were not seen. People, having seen them, said thus: 'This mountain swallows these sages'; thus the designation 'Isigili, Isigili' arose. I will tell, monks, the names of the Individually Enlightened Ones; I will explain, monks, the names of the Individually Enlightened Ones; I will teach, monks, the names of the Individually Enlightened Ones. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

134. The Individually Enlightened One named Ariṭṭha was a dweller for a long time on this Isigili mountain, monks; the Individually Enlightened One named Upariṭṭha was a dweller for a long time on this Isigili mountain, monks; the Individually Enlightened One named Tagarasikhī was a dweller for a long time on this Isigili mountain, monks; the Individually Enlightened One named Yasassī was a dweller for a long time on this Isigili mountain, monks; the Individually Enlightened One named Sudassana was a dweller for a long time on this Isigili mountain, monks; the Individually Enlightened One named Piyadassī was a dweller for a long time on this Isigili mountain, monks; the Individually Enlightened One named Gandhāra was a dweller for a long time on this Isigili mountain, monks; the Individually Enlightened One named Piṇḍola was a dweller for a long time on this Isigili mountain, monks; the Individually Enlightened One named Upāsabha was a dweller for a long time on this Isigili mountain, monks; the Individually Enlightened One named Nīta was a dweller for a long time on this Isigili mountain, monks; the Individually Enlightened One named Tatha was a dweller for a long time on this Isigili mountain, monks; the Individually Enlightened One named Sutavā was a dweller for a long time on this Isigili mountain, monks; the Individually Enlightened One named Bhāvitatta was a dweller for a long time on this Isigili mountain, monks.

135.

"Those who are the essence of beings, free from trouble, desireless,

Who individually attained enlightenment;

Of those dartless ones, the highest of men,

Listen as I proclaim their names.

"Ariṭṭha, Upariṭṭha, Tagarasikhī, Yasassī,

Sudassana, Piyadassī, and Susambuddha;

Gandhāra, Piṇḍola, and Upāsabha,

Nīta, Tatha, Sutavā, Bhāvitatta.

"Sumbha, Subha, Matula, and the eighth,

Then Asumegha, Anīgha, Sudāṭha;

Individually Enlightened Ones, with craving for existence eliminated,

And Hiṅgū and Hiṅga, of great majesty.

"Two Jālins, sages, and Aṭṭhaka,

Then Kosalla the Buddha, and also Subāhu;

Upanemisa, Nemisa, Santacitta,

Sacca, Tatha, Viraja, and Paṇḍita.

"Kāḷa and Upakāḷa, Vijita and Jita,

And Aṅga and Paṅga and Guttijita;

Passi abandoned the root of suffering in clinging,

Aparājita conquered the army of Māra.

"Satthā, Pavattā, Sarabhaṅga, Lomahaṃsa,

Uccaṅgamāya, Asita, without mental corruptions;

Manomaya, Mānacchida, and Bandhumā,

Tadādhimutta, Vimala, and Ketumā.

"Ketumbharāga and Mātaṅga the noble,

Then Accuta, Accutagāma, Byāmaka;

Sumaṅgala, Dabbila, Supatiṭṭhita,

Asayha, Khemābhirata, and Sorata.

"Durannaya, Saṅgha, and also Ujjaya,

Another sage, Sayha, of superior conduct;

Ānanda, Nanda, Upananda - twelve,

Bhāradvāja, bearer of his final body.

Bodhi, Mahānāma, and also Uttara,

Kesī, Sikhī, Sundara, Dvārabhāja;

Tissa and Upatissa, cutters of the bonds of existence,

Upasikhi, the craving-cutter, and Sikharī.

Buddha was Maṅgala, free from lust,

Usabha cut off craving, the root of suffering;

Upanīta attained the peaceful state,

Uposatha, Sundara, Saccanāma.

Jeta, Jayanta, Paduma, and Uppala,

Padumuttara, Rakkhita, and Pabbata;

Mānatthaddha, Sobhita, Vītarāga,

And Kaṇha, enlightened, with well-liberated mind.

These and others of great majesty,

Individually Enlightened Ones, with craving for existence eliminated;

Those great sages who have gone beyond all attachment,

Pay homage to those who have attained final Nibbāna, the immeasurable.

The Discourse on Isigili is concluded as sixth.

7. The Great Discourse on the Forty

136. 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 will teach you, monks, noble right concentration with its proximate cause and with its accessories. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"And what, monks, is noble right concentration with its proximate cause and with its accessories? That is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness; that, monks, unified focus of mind which is equipped with these seven factors - this is called, monks, noble right concentration with its proximate cause and also with its accessories. Therein, monks, right view is the forerunner. And how, monks, is right view the forerunner? One understands wrong view as 'wrong view', one understands right view as 'right view' - that is his right view.

"And what, monks, is wrong 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, monks, is wrong view.

"And what, monks, is right view? I speak of right view, monks, as twofold - there is, monks, right view with mental corruptions, conducive to merit, resulting in clinging; there is, monks, right view that is noble, without mental corruptions, supramundane, a path factor. And what, monks, is right view with mental corruptions, conducive to merit, resulting in clinging? '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' - this, monks, is right view with mental corruptions, conducive to merit, resulting in clinging.

"And what, monks, is right view that is noble, without mental corruptions, supramundane, a path factor? Whatever wisdom, wisdom faculty, power of wisdom, enlightenment factor of investigation of phenomena, right view as a path factor, of one with a noble mind, with a mind without mental corruptions, of one possessing the noble path, developing the noble path - this is called, monks, right view that is noble, without mental corruptions, supramundane, a path factor. He strives for the abandoning of wrong view, for the acquisition of right view; that is his right effort. Mindful, he abandons wrong view; mindful, having attained right view, he dwells; that is his right mindfulness. Thus these three mental states run around and revolve around right view, as follows - right view, right effort, right mindfulness.

137. "Therein, monks, right view is the forerunner. And how, monks, is right view the forerunner? He understands wrong thought as 'wrong thought', he understands right thought as 'right thought'; that is his right view.

"And what, monks, is wrong thought? Thought of sensuality, thought of anger, thought of violence - this, monks, is wrong thought.

"And what, monks, is right thought? I speak of right thought, monks, as twofold - there is, monks, right thought with mental corruptions, conducive to merit, resulting in clinging; there is, monks, right thought that is noble, without mental corruptions, supramundane, a path factor. And what, monks, is right thought with mental corruptions, conducive to merit, resulting in clinging? Thought of renunciation, thought of non-anger, thought of non-violence - this, monks, is right thought with mental corruptions, conducive to merit, resulting in clinging.

"And what, monks, is right thought that is noble, without mental corruptions, supramundane, a path factor? Whatever reasoning, applied thought, thought, absorption, full absorption, directing of mind, verbal activity, of one with a noble mind, with a mind without mental corruptions, of one possessing the noble path, developing the noble path - this, monks, is right thought that is noble, without mental corruptions, supramundane, a path factor. He strives for the abandoning of wrong thought, for the acquisition of right thought; that is his right effort. Mindful, he abandons wrong thought; mindful, having attained right thought, he dwells; that is his right mindfulness. Thus these three mental states run around and revolve around right thought, as follows - right view, right effort, right mindfulness.

138. "Therein, monks, right view is the forerunner. And how, monks, is right view the forerunner? One understands wrong speech as 'wrong speech', one understands right speech as 'right speech'; that is his right view. And what, monks, is wrong speech? Lying, divisive speech, harsh speech, idle chatter - this, monks, is wrong speech. And what, monks, is right speech? I speak of right speech, monks, as twofold - there is, monks, right speech with mental corruptions, conducive to merit, resulting in clinging; there is, monks, right speech that is noble, without mental corruptions, supramundane, a path factor. And what, monks, is right speech with mental corruptions, conducive to merit, resulting in clinging? Abstention from lying, abstention from divisive speech, abstention from harsh speech, abstention from idle chatter - this, monks, is right speech with mental corruptions, conducive to merit, resulting in clinging. And what, monks, is right speech that is noble, without mental corruptions, supramundane, a path factor? Whatever abstinence, avoidance, complete abstinence, abstention from the four kinds of verbal misconduct of one with a noble mind, with a mind without mental corruptions, of one possessing the noble path, developing the noble path - this, monks, is right speech that is noble, without mental corruptions, supramundane, a path factor. He strives for the abandoning of wrong speech, for the acquisition of right speech; that is his right effort. Mindful, he abandons wrong speech; mindful, having attained right speech, he dwells; that is his right mindfulness. Thus these three mental states run around and revolve around right speech, as follows - right view, right effort, right mindfulness.

139. "Therein, monks, right view is the forerunner. And how, monks, is right view the forerunner? One understands wrong action as 'wrong action', one understands right action as 'right action'; that is his right view. And what, monks, is wrong action? Killing living beings, taking what is not given, sexual misconduct - this, monks, is wrong action. And what, monks, is right action? I speak of right action, monks, as twofold - there is, monks, right action with mental corruptions, conducive to merit, resulting in clinging; there is, monks, right action that is noble, without mental corruptions, supramundane, a path factor. And what, monks, is right action with mental corruptions, conducive to merit, resulting in clinging? Abstention from killing living beings, abstention from taking what is not given, abstention from sexual misconduct - this, monks, is right action with mental corruptions, conducive to merit, resulting in clinging. And what, monks, is right action that is noble, without mental corruptions, supramundane, a path factor? Whatever abstinence, avoidance, complete abstinence, abstention from the three kinds of bodily misconduct of one with a noble mind, with a mind without mental corruptions, of one possessing the noble path, developing the noble path - this, monks, is right action that is noble, without mental corruptions, supramundane, a path factor. He strives for the abandoning of wrong action, for the acquisition of right action; that is his right effort. Mindful, he abandons wrong action; mindful, having attained right action, he dwells; that is his right mindfulness. Thus these three mental states run around and revolve around right action, as follows - right view, right effort, right mindfulness.

140. "Therein, monks, right view is the forerunner. And how, monks, is right view the forerunner? One understands wrong livelihood as 'wrong livelihood', one understands right livelihood as 'right livelihood'; that is his right view. And what, monks, is wrong livelihood? Scheming, talking, hinting, belittling, seeking gain with gain - this, monks, is wrong livelihood. And what, monks, is right livelihood? I speak of right livelihood, monks, as twofold - there is, monks, right livelihood with mental corruptions, conducive to merit, resulting in clinging; there is, monks, right livelihood that is noble, without mental corruptions, supramundane, a path factor. And what, monks, is right livelihood with mental corruptions, conducive to merit, resulting in clinging? Here, monks, a noble disciple, having abandoned wrong livelihood, earns his living by right livelihood - this, monks, is right livelihood with mental corruptions, conducive to merit, resulting in clinging. And what, monks, is right livelihood that is noble, without mental corruptions, supramundane, a path factor? Whatever abstinence, avoidance, complete abstinence, abstention from wrong livelihood of one with a noble mind, with a mind without mental corruptions, of one possessing the noble path, developing the noble path - this, monks, is right livelihood that is noble, without mental corruptions, supramundane, a path factor. He strives for the abandoning of wrong livelihood, for the acquisition of right livelihood; that is his right effort. Mindful, he abandons wrong livelihood; mindful, having attained right livelihood, he dwells; that is his right mindfulness. Thus these three mental states run around and revolve around right livelihood, as follows - right view, right effort, right mindfulness.

141. "Therein, monks, right view is the forerunner. And how, monks, is right view the forerunner? For one with right view, monks, right thought is able to arise; for one with right thought, right speech is able to arise; for one with right speech, right action is able to arise; for one with right action, right livelihood is able to arise; for one with right livelihood, right effort is able to arise; for one with right effort, right mindfulness is able to arise; for one with right mindfulness, right concentration is able to arise; for one with right concentration, right knowledge is able to arise; for one with right knowledge, right liberation is able to arise. Thus indeed, monks, the trainee is one possessed of eight factors, the Worthy One is one possessed of ten factors. .

142. "Therein, monks, right view is the forerunner. And how, monks, is right view the forerunner? For one with right view, monks, wrong view has been worn away. And whatever many evil unwholesome mental states come to be with wrong view as condition, those too have been worn away for him. With right view as condition, many wholesome mental states go to fulfilment through development. For one with right thought, monks, wrong thought has been worn away. Etc. For one with right speech, monks, wrong speech has been worn away. For one with right action, monks, wrong action has been worn away. For one with right livelihood, monks, wrong livelihood has been worn away. For one with right effort, monks, wrong effort has been worn away. For one with right mindfulness, monks, wrong mindfulness has been worn away. For one with right concentration, monks, wrong concentration has been worn away. For one with right knowledge, monks, wrong knowledge has been worn away. For one with right liberation, monks, wrong liberation has been worn away. And whatever many evil unwholesome mental states come to be with wrong liberation as condition, those too have been worn away for him. And with right liberation as condition, many wholesome mental states go to fulfilment through development.

"Thus indeed, monks, twenty are on the wholesome side, twenty are on the unwholesome side - the Great Forty exposition of the Teaching has been set rolling, not to be rolled back by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world.

143. "Whoever indeed, monks, whether ascetic or brahmin, should think this Great Forty exposition of the Teaching should be censured and protested against, for him in this very life ten reasonable counter-arguments come to a blameworthy position - if the venerable one censures right view, then those ascetics and brahmins having wrong views are honourable to him, they are praiseworthy to him; if the venerable one censures right thought, then those ascetics and brahmins having wrong thought are honourable to him, they are praiseworthy to him; if the venerable one censures right speech... etc... if the venerable one censures right action... if the venerable one censures right livelihood... if the venerable one censures right effort... if the venerable one censures right mindfulness... if the venerable one censures right concentration... if the venerable one censures right knowledge... if the venerable one censures right liberation, then those ascetics and brahmins having wrong liberation are honourable to him, they are praiseworthy to him. Whoever, monks, whether ascetic or brahmin, should think this Great Forty exposition of the Teaching should be censured and protested against, for him in this very life these ten reasonable counter-arguments come to a blameworthy position. Even those, monks, who were the Okkalā and Vassabhaññā, proponents of non-causality, proponents of the inefficacy of action, proponents of nihilism, even they did not think the Great Forty exposition of the Teaching should be censured and protested against. What is the reason for this? Because of fear of blame, anger, and reproof."

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

The Great Discourse on the Forty is concluded as seventh.

8. The Discourse on Mindfulness of Breathing

144. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion, together with many well-known well-known elder disciples - with the Venerable Sāriputta and the Venerable Mahāmoggallāna and the Venerable Mahākassapa and the Venerable Mahākaccāyana and the Venerable Mahākoṭṭhika and the Venerable Mahākappina and the Venerable Mahācunda and the Venerable Anuruddha and the Venerable Revata and the Venerable Ānanda, and with other well-known well-known elder disciples.

Now at that time the elder monks were exhorting and instructing the new monks. Some elder monks were exhorting and instructing ten monks, some elder monks were exhorting and instructing twenty monks, some elder monks were exhorting and instructing thirty monks, some elder monks were exhorting and instructing forty monks. And those new monks, being exhorted and instructed by the elder monks, knew a lofty distinction from before to after.

145. Now at that time, on the uposatha day, the fifteenth, on the full moon night of the invitation ceremony to admonish, the Blessed One was seated in the open air surrounded by the Community of monks. Then the Blessed One, having surveyed the Community of monks who were silent, completely silent, addressed the monks - "I am satisfied, monks, with this practice; I am satisfied in mind, monks, with this practice. Therefore, monks, arouse energy exceedingly for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. I shall wait right here at Sāvatthī for the Komudī full moon of the fourth month." The country monks heard - "The Blessed One, it is said, will wait right there at Sāvatthī for the Komudī full moon of the fourth month." Those country monks came to Sāvatthī to see the Blessed One. And the elder monks exceedingly exhorted and instructed the new monks. Some elder monks were exhorting and instructing ten monks, some elder monks were exhorting and instructing twenty monks, some elder monks were exhorting and instructing thirty monks, some elder monks were exhorting and instructing forty monks. And those new monks, being exhorted and instructed by the elder monks, knew a lofty distinction from before to after.

146. Now at that time, on the uposatha day, the fifteenth, the full moon night of the Komudī, the fourth month, the Blessed One was seated in the open air surrounded by the Community of monks. Then the Blessed One, having surveyed the Community of monks who were silent, completely silent, addressed the monks - "This assembly is without prattle, monks; this assembly is free from prattle, monks; pure, established in its core. Such is this Community of monks, monks; such is this assembly, monks, an assembly that is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. Such is this Community of monks, monks; such is this assembly, monks, an assembly to which a little given becomes much, and much given becomes more. Such is this Community of monks, monks; such is this assembly, monks, an assembly that is rare to see for the world. Such is this Community of monks, monks; such is this assembly, monks, an assembly that it is fitting to go many yojanas to see, even with provisions."

147. "There are, monks, 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 - such monks too, monks, there are in this community of monks. There are, monks, monks in this community of monks 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 - such monks too, monks, there are in this community of monks. There are, monks, monks in this community of monks who, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, are once-returners, who, having come to this world only once more, will make an end of suffering - such monks too, monks, there are in this community of monks. There are, monks, monks in this community of monks who, with the utter elimination of the three mental fetters, are stream-enterers, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment - such monks too, monks, there are in this community of monks.

"There are, monks, monks in this community of monks who dwell engaged in the pursuit of the development of the four establishments of mindfulness - such monks too, monks, there are in this community of monks. There are, monks, monks in this community of monks who dwell engaged in the pursuit of the development of the four right strivings... etc... of the four bases for spiritual power... of the five faculties... of the five powers... of the seven factors of enlightenment... who dwell engaged in the pursuit of the development of the noble eightfold path - such monks too, monks, there are in this community of monks. There are, monks, monks in this community of monks who dwell engaged in the pursuit of the development of friendliness... who dwell engaged in the pursuit of the development of compassion... who dwell engaged in the pursuit of the development of altruistic joy... who dwell engaged in the pursuit of the development of equanimity... who dwell engaged in the pursuit of the development of foulness... who dwell engaged in the pursuit of the development of the perception of impermanence - such monks too, monks, there are in this community of monks. There are, monks, monks in this community of monks who dwell engaged in the pursuit of the development of mindfulness of breathing. Mindfulness of breathing, monks, when developed and cultivated, is of great fruit and great benefit. Mindfulness of breathing, monks, when developed and cultivated, fulfils the four establishments of mindfulness. The four establishments of mindfulness, when developed and cultivated, fulfil the seven factors of enlightenment. The seven factors of enlightenment, when developed and cultivated, fulfil true knowledge and liberation.

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

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

He trains: 'Experiencing joy, I shall breathe in'; he trains: 'Experiencing joy, 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, monks, mindfulness of breathing, thus cultivated, is of great fruit and great benefit.

149. "And how, monks, is mindfulness of breathing developed, how is it cultivated, so that it fulfils the four establishments of mindfulness? At the time, monks, when a monk breathing in long understands: 'I breathe in long', or breathing out long 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'; at that time, monks, a monk dwells observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. Among bodies, monks, I say this is a certain body, that is to say - the in-breath and out-breath. Therefore, monks, at that time a monk dwells observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world.

"At the time, monks, when a monk trains: 'Experiencing joy, I shall breathe in'; trains: 'Experiencing joy, 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'; trains: 'Calming mental activity, I shall breathe in'; trains: 'Calming mental activity, I shall breathe out'; at that time, monks, a monk dwells observing feelings in feelings, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. Among feelings, monks, I say this is a certain feeling, that is to say - thorough attention to the in-breath and out-breath. Therefore, monks, at that time a monk dwells observing feelings in feelings, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world.

"At the time, monks, when a monk trains: 'Experiencing the mind, I shall breathe in'; 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'; trains: 'Releasing the mind, I shall breathe in'; trains: 'Releasing the mind, I shall breathe out'; at that time, monks, a monk dwells observing mind in mind, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. I do not, monks, speak of mindfulness of breathing for one who is unmindful and not fully aware. Therefore, monks, at that time a monk dwells observing mind in mind, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world.

"At the time, monks, when a monk trains: 'Observing impermanence, I shall breathe in'; 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'; trains: 'Observing relinquishment, I shall breathe in'; trains: 'Observing relinquishment, I shall breathe out'; at that time, monks, a monk dwells observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. He, having seen with wisdom that abandoning of covetousness and displeasure, becomes one who thoroughly looks on with equanimity. Therefore, monks, at that time a monk dwells observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world.

"Thus developed, monks, mindfulness of breathing, thus cultivated, fulfils the four establishments of mindfulness.

150. "And how, monks, are the four establishments of mindfulness developed, how are they cultivated, so that they fulfil the seven factors of enlightenment? At the time, monks, when a monk dwells observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world, at that time his mindfulness is established and unconfused. At the time, monks, when a monk's mindfulness is established and unconfused, at that time the enlightenment factor of mindfulness is aroused in the monk. At that time the monk develops the enlightenment factor of mindfulness, at that time the enlightenment factor of mindfulness goes to fulfilment through development for the monk.

"He, dwelling thus mindful, investigates that phenomenon with wisdom, examines it, and commits to thorough inquiry. At the time, monks, when a monk, dwelling thus mindful, investigates that phenomenon with wisdom, examines it, and commits to thorough inquiry, at that time the enlightenment factor of investigation of phenomena is aroused in the monk, at that time the monk develops the enlightenment factor of investigation of phenomena, at that time the enlightenment factor of investigation of phenomena goes to fulfilment through development for the monk.

"For him, investigating that phenomenon with wisdom, examining it, committing to thorough inquiry, energy is aroused and unsluggish. At the time, monks, when for a monk investigating that phenomenon with wisdom, examining it, committing to thorough inquiry, energy is aroused and unsluggish, at that time the enlightenment factor of energy is aroused in the monk, at that time the monk develops the enlightenment factor of energy, at that time the enlightenment factor of energy goes to fulfilment through development for the monk.

"For one with aroused energy, spiritual rapture arises. At the time, monks, when for a monk with aroused energy spiritual rapture arises, at that time the enlightenment factor of rapture is aroused in the monk, at that time the monk develops the enlightenment factor of rapture, at that time the enlightenment factor of rapture goes to fulfilment through development for the monk.

"For one whose mind is filled with rapture, the body becomes calm and the mind becomes calm. At the time, monks, when for a monk whose mind is filled with rapture the body becomes calm and the mind becomes calm, at that time the enlightenment factor of tranquillity is aroused in the monk, at that time the monk develops the enlightenment factor of tranquillity, at that time the enlightenment factor of tranquillity goes to fulfilment through development for the monk.

"For one whose body is calm, who is happy, the mind becomes concentrated. At the time, monks, when for a monk whose body is calm, who is happy, the mind becomes concentrated, at that time the enlightenment factor of concentration is aroused in the monk, at that time the monk develops the enlightenment factor of concentration, at that time the enlightenment factor of concentration goes to fulfilment through development for the monk.

"He becomes one who thoroughly looks on with equanimity at the mind thus concentrated. At the time, monks, when a monk becomes one who thoroughly looks on with equanimity at the mind thus concentrated, at that time the enlightenment factor of equanimity is aroused in the monk, at that time the monk develops the enlightenment factor of equanimity, at that time the enlightenment factor of equanimity goes to fulfilment through development for the monk.

151. "At the time, monks, when a monk in feelings... etc. In mind... dwells observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world, at that time his mindfulness is established and unconfused. At the time, monks, when a monk's mindfulness is established and unconfused, at that time the enlightenment factor of mindfulness is aroused in the monk, at that time the monk develops the enlightenment factor of mindfulness, at that time the enlightenment factor of mindfulness goes to fulfilment through development for the monk.

152. "And how, monks, are the seven factors of enlightenment developed, how are they cultivated, so that they fulfil true knowledge and liberation? Here, monks, 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. Thus developed, monks, the seven factors of enlightenment, thus cultivated, fulfil true knowledge and liberation."

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

The Discourse on Mindfulness of Breathing is concluded as eighth.

9. The Discourse on Mindfulness Directed to the Body

153. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then, when several monks, after the meal, having returned from their alms round, were seated together assembled in the assembly hall, this discussion arose - "It is wonderful, friends, it is marvellous, friends! How well mindfulness of the body, when developed and cultivated, has been declared to be of great fruit and great benefit by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One." And this discussion among those monks was not finished, when the Blessed One, in the evening, having emerged from seclusion, went to the assembly hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "What discussion were you having as you sat together here, monks? And what was the conversation that was interrupted?" "Here, venerable sir, when we, after the meal, having returned from our alms round, were seated together assembled in the assembly hall, this discussion arose - 'It is wonderful, friends, it is marvellous, friends! How well mindfulness of the body, when developed and cultivated, has been declared to be of great fruit and great benefit by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One.' This, venerable sir, was our discussion that was interrupted when the Blessed One arrived."

154. "And how, monks, is mindfulness of the body developed, how is it cultivated, so that it is of great fruit and great benefit? Here, monks, a monk, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. He, mindful, breathes in; mindful, he breathes out; breathing in long, he understands: 'I breathe in long'; or breathing out long, he understands: 'I breathe out long'; or breathing in short, he understands: 'I breathe in short'; or breathing out short, he understands: 'I breathe out short'; he trains: 'Experiencing the whole body, I shall breathe in'; he trains: 'Experiencing the whole body, I shall breathe out'; he trains: 'Calming the bodily activity, I shall breathe in'; he trains: 'Calming the bodily activity, I shall breathe out.' For him dwelling thus diligent, ardent, and resolute, those thoughts connected with the household life are abandoned. With their abandoning, internally the mind stands still, settles, becomes unified, and becomes concentrated. Thus, monks, a monk develops mindfulness of the body.

"Furthermore, monks, a monk when going understands 'I am going,' or when standing understands 'I am standing,' or when seated understands 'I am seated,' or when lying down understands 'I am lying down.' Or in whatever way his body is disposed, he understands it accordingly. For him dwelling thus diligent, ardent, and resolute, those thoughts connected with the household life are abandoned. With their abandoning, internally the mind stands still, settles, becomes unified, and becomes concentrated. Thus also, monks, a monk develops mindfulness of the body.

"Furthermore, monks, a monk acts with full awareness when going forward and returning, acts with full awareness when looking ahead and looking aside, acts with full awareness when bending and stretching, acts with full awareness when wearing the double robe, bowl and robes, acts with full awareness when eating, drinking, chewing and tasting, acts with full awareness when defecating and urinating, acts with full awareness when walking, standing, sitting, sleeping, waking, speaking and remaining silent. For him dwelling thus diligent, ardent, and resolute, those thoughts connected with the household life are abandoned. With their abandoning, internally the mind stands still, settles, becomes unified, and becomes concentrated. Thus also, monks, a monk develops mindfulness of the body.

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

"Just as, monks, a double-mouthed bag full of various kinds of grain, as follows - hill rice, paddy, green peas, beans, sesame seeds, rice grains - a man with eyes, having opened it, might review it: 'This is hill rice, this is paddy, these are green peas, these are beans, these are sesame seeds, these are rice grains'; just so, monks, a monk reviews this very body, upwards from the soles of the feet, downwards from the top of the hair, bounded by the skin, as full of many kinds of impurity: 'There are in this body head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, undigested food, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, synovic fluid, urine.' For him dwelling thus diligent, ardent, and resolute, those thoughts connected with the household life are abandoned. With their abandoning, internally the mind stands still, settles, becomes unified, and becomes concentrated. Thus also, monks, a monk develops mindfulness of the body.

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

"Just as, monks, a skilled butcher or a butcher's apprentice, having slaughtered a cow, having divided it into portions at a crossroads, might be seated; just so, monks, a monk reviews this very body, as it is placed, as it is disposed, according to the elements: 'There are in this body the solid element, the liquid element, the heat element, and the air element.' For him dwelling thus diligent, ardent, and resolute, those thoughts connected with the household life are abandoned. With their abandoning, internally the mind stands still, settles, becomes unified, and becomes concentrated. Thus also, monks, a monk develops mindfulness of the body.

"Furthermore, monks, a monk, just as if he were to see a body abandoned in a charnel ground, dead for one day, or dead for two days, or dead for three days, bloated, discoloured, festering. He compares this very body with that - 'This body too is of such a nature, will become thus, has not gone beyond this.' For him dwelling thus diligent, ardent, and resolute, those thoughts connected with the household life are abandoned. With their abandoning, internally the mind stands still, settles, becomes unified, and becomes concentrated. Thus also, monks, a monk develops mindfulness of the body.

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

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

"Furthermore, monks, a monk, just as if he were to see a body abandoned in a charnel ground - bones white, the colour of shells, etc. bones heaped up, more than a year old... etc. bones rotten, reduced to powder. He compares this very body with that - 'This body too is of such a nature, will become thus, has not gone beyond this.' For him, dwelling thus diligent, etc. thus also, monks, a monk develops mindfulness of the body.

155. "Furthermore, monks, a monk, quite secluded from sensual pleasures, etc. he enters and dwells in the first meditative absorption. 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, monks, 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; just so, monks, a monk drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion; there is no part of his entire body unpervaded by the rapture and happiness born of seclusion. For him, dwelling thus diligent, etc. thus also, monks, a monk develops mindfulness of the body.

"Furthermore, monks, with the subsiding of applied and sustained thought, 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; there is no part of his entire body unpervaded by the rapture and happiness born of concentration. Just as, monks, 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; just so, monks, 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. For him, dwelling thus diligent, etc. thus also, monks, a monk develops mindfulness of the body.

"Furthermore, monks, with the fading away of rapture, 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, monks, 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; just so, monks, 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. For him, dwelling thus diligent, etc. thus also, monks, a monk develops mindfulness of the body.

"Furthermore, monks, with the abandoning of pleasure, etc. he enters and dwells in the fourth meditative absorption. He sits having pervaded this very body with a pure and bright mind; there is nothing of his entire body unpervaded by the pure and bright mind. Just as, monks, 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; just so, monks, 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. For him dwelling thus diligent, ardent, and resolute, those thoughts connected with the household life are abandoned. With their abandoning, internally the mind stands still, settles, becomes unified, and becomes concentrated. Thus also, monks, a monk develops mindfulness of the body.

156. "For whoever, monks, has mindfulness of the body developed and cultivated, whatever wholesome mental states are conducive to true knowledge are included within him. Just as, monks, for whoever has pervaded the great ocean with the mind, whatever rivulets that flow to the ocean are included within it; just so, monks, for whoever has mindfulness of the body developed and cultivated, whatever wholesome mental states are conducive to true knowledge are included within him.

"For whoever, monks, has mindfulness of the body not developed and not cultivated, Māra gains access to him, Māra gains an object in him. Just as, monks, a man might throw a heavy stone ball into a heap of wet clay. What do you think, monks, would that heavy stone ball gain access into the heap of wet clay?" "Yes, venerable sir." "Just so, monks, for whoever has mindfulness of the body not developed and not cultivated, Māra gains access to him, Māra gains an object in him. Just as, monks, dry wood, a dead tree; then a man might come along having taken an upper fire-stick - 'I will produce fire, I will manifest heat.' What do you think, monks, would that man, having taken an upper fire-stick, rubbing that dry wood, that dead tree, produce fire, manifest heat?" "Yes, venerable sir." "Just so, monks, for whoever has mindfulness of the body not developed and not cultivated, Māra gains access to him, Māra gains an object in him. Just as, monks, a water jar, empty, hollow, placed on a stand; then a man might come along having taken a load of water. What do you think, monks, would that man find a place to deposit the water?" "Yes, venerable sir." "Just so, monks, for whoever has mindfulness of the body not developed and not cultivated, Māra gains access to him, Māra gains an object in him."

157. "For whoever, monks, has mindfulness of the body developed and cultivated, Māra does not gain access to him, Māra does not gain an object in him. Just as, monks, a man might throw a light ball of string at a door-panel made entirely of heartwood. What do you think, monks, would that man find access for that light ball of string into that door-panel made entirely of heartwood?" "No, Venerable Sir." "Just so, monks, for whoever has mindfulness of the body developed and cultivated, Māra does not gain access to him, Māra does not gain an object in him. Just as, monks, wet wood with sap; then a man might come along having taken an upper fire-stick - 'I will produce fire, I will manifest heat.' What do you think, monks, would that man, having taken an upper fire-stick, rubbing that wet wood with sap, produce fire, manifest heat?" "No, Venerable Sir." "Just so, monks, for whoever has mindfulness of the body developed and cultivated, Māra does not gain access to him, Māra does not gain an object in him. Just as, monks, a water jar full of water, filled to the brim so that a crow could drink from it, placed on a stand; then a man might come along having taken a load of water. What do you think, monks, would that man find a place to deposit the water?" "No, Venerable Sir." "Just so, monks, for whoever has mindfulness of the body developed and cultivated, Māra does not gain access to him, Māra does not gain an object in him."

158. "For whoever, monks, has mindfulness of the body developed and cultivated, he inclines the mind towards whatever mental state is to be realised by direct knowledge, for the realisation by direct knowledge, and in each case he attains the ability to witness, when there is a basis for mindfulness. Just as, monks, a water jar full of water, filled to the brim so that a crow could drink from it, placed on a stand. If a strong man were to draw water from it from any direction, would water come out?" "Yes, venerable sir." "Just so, monks, for whoever has mindfulness of the body developed and cultivated, he inclines the mind towards whatever mental state is to be realised by direct knowledge, for the realisation by direct knowledge, and in each and every case he attains the ability to witness, when there is a basis for mindfulness. Just as, monks, on a level piece of ground there might be a quadrangular pond, bounded by embankments, full of water, filled to the brim so that a crow could drink from it. If a strong man were to release the embankment from any direction, would water come out?" "Yes, venerable sir." "Just so, monks, for whoever has mindfulness of the body developed and cultivated, he inclines the mind towards whatever mental state is to be realised by direct knowledge, for the realisation by direct knowledge, and in each and every case he attains the ability to witness, when there is a basis for mindfulness. Just as, monks, on level ground at a crossroads a chariot harnessed to thoroughbreds might stand ready with goad lying ready; a skilled trainer, a charioteer of horses to be tamed, having mounted it, having taken the reins in his left hand, having taken the goad in his right hand, might drive it forward and back wherever he wishes, however he wishes; just so, monks, for whoever has mindfulness of the body developed and cultivated, he inclines the mind towards whatever mental state is to be realised by direct knowledge, for the realisation by direct knowledge, and in each and every case he attains the ability to witness, when there is a basis for mindfulness."

159. "Monks, when mindfulness directed to the body has been practised, developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken, ten benefits are to be expected. He is one who overcomes discontent and delight, and discontent does not overcome him; he dwells having overcome arisen discontent.

"He is one who overcomes fear and dread, and fear and dread do not overcome him; he dwells having overcome arisen fear and dread.

"He is patient with cold and heat, with hunger and thirst, with the contact of gadflies, mosquitoes, wind, sun, and creeping creatures, with ill-spoken and ill-expressed ways of speech; he is one who by nature endures arisen bodily feelings that are painful, sharp, rough, severe, disagreeable, unpleasant, and life-threatening.

"He 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.

"He experiences the various kinds of supernormal power. Having been one, he becomes many; having been many, he becomes one; appearing, etc. He exercises mastery with his body even as far as the Brahma world.

"With the divine ear element, purified and surpassing the human, he hears both sounds, divine and human, whether far or near, etc.

"He understands the minds of other beings, of other persons, having encompassed them with his own mind. He understands a mind with lust as 'a mind with lust', 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, he understands an unliberated mind as 'an unliberated mind'.

"He recollects manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he recollects manifold past lives.

"Monks, when mindfulness directed to the body has been practised, developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken, these ten benefits are to be expected."

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

The Discourse on Mindfulness of the Body is concluded as ninth.

10. The Discourse on Rebirth by Choice

160. 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 will teach you, monks, rebirth through activities. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

161. "Here, monks, a monk is endowed with faith, is endowed with morality, is endowed with learning, is endowed with generosity, is endowed with wisdom. He thinks thus: 'Oh, may I, upon the body's collapse at death, be reborn in the company of wealthy warriors!' He fixes that mind, determines that mind, develops that mind. Those activities and abidings of his, thus developed, thus cultivated, lead to rebirth there. This, monks, is the path, this is the practice that leads to rebirth there.

162. "Furthermore, monks, a monk is endowed with faith, is endowed with morality, is endowed with learning, is endowed with generosity, is endowed with wisdom. He thinks thus: 'Oh, may I, upon the body's collapse at death, be reborn in the company of wealthy brahmins... etc. in the company of wealthy householders!' He fixes that mind, determines that mind, develops that mind. Those activities and abidings of his, thus developed, thus cultivated, lead to rebirth there. This, monks, is the path, this is the practice that leads to rebirth there.

163. "Furthermore, monks, a monk is endowed with faith, is endowed with morality, is endowed with learning, is endowed with generosity, is endowed with wisdom. He has heard: 'The gods ruled by the four great kings are long-lived, beautiful, and abounding in happiness.' He thinks thus: 'Oh, may I, upon the body's collapse at death, be reborn in the company of the gods ruled by the four great kings!' He fixes that mind, determines that mind, develops that mind. Those activities and abidings of his, thus developed, thus cultivated, lead to rebirth there. This, monks, is the path, this is the practice that leads to rebirth there.

164. "Furthermore, monks, a monk is endowed with faith, is endowed with morality, is endowed with learning, is endowed with generosity, is endowed with wisdom. He has heard: the Thirty-three gods... etc. the Yāma gods... the Tusita gods... the Nimmānaratī gods... the Paranimmitavasavattī gods are long-lived, beautiful, and abounding in happiness.' He thinks thus: 'Oh, may I, upon the body's collapse at death, be reborn in the company of the Paranimmitavasavattī gods!' He fixes that mind, determines that mind, develops that mind. Those activities and abidings of his, thus developed, thus cultivated, lead to rebirth there. This, monks, is the path, this is the practice that leads to rebirth there.

165. "Furthermore, monks, a monk is endowed with faith, is endowed with morality, is endowed with learning, is endowed with generosity, is endowed with wisdom. He has heard: 'The Thousandfold Brahmā is long-lived, beautiful, and abundant in happiness.' The Thousandfold Brahmā, monks, dwells having pervaded and resolved upon the thousandfold world system. And those beings who have been reborn there, he also dwells having pervaded and resolved upon them. Just as, monks, a man with eyes, having placed a single gallnut in his hand, might review it; just so, monks, the Thousandfold Brahmā dwells having pervaded and resolved upon the thousandfold world system. And those beings who have been reborn there, he also dwells having pervaded and resolved upon them. He thinks thus: 'Oh, may I, upon the body's collapse at death, be reborn in the company of the Thousandfold Brahmā!' He fixes that mind, determines that mind, develops that mind. Those activities and abidings of his, thus developed, thus cultivated, lead to rebirth there. This, monks, is the path, this is the practice that leads to rebirth there.

166. "Furthermore, monks, a monk is endowed with faith, is endowed with morality, is endowed with learning... is endowed with generosity... is endowed with wisdom. He has heard: 'The Twofold-thousandfold Brahmā... etc... The Threefold-thousandfold Brahmā... The Fourfold-thousandfold Brahmā... The Fivefold-thousandfold Brahmā is long-lived, beautiful, and abundant in happiness.' The Fivefold-thousandfold Brahmā, monks, dwells having pervaded and resolved upon the fivefold-thousandfold world system. And those beings who have been reborn there, he also dwells having pervaded and resolved upon them. Just as, monks, a man with eyes, having placed five gallnuts in his hand, might review them; just so, monks, the Fivefold-thousandfold Brahmā dwells having pervaded and resolved upon the fivefold-thousandfold world system. And those beings who have been reborn there, he also dwells having pervaded and resolved upon them. He thinks thus: 'Oh, may I, upon the body's collapse at death, be reborn in the company of the Fivefold-thousandfold Brahmā!' He fixes that mind, determines that mind, develops that mind. Those activities and abidings of his, thus developed, thus cultivated, lead to rebirth there. This, monks, is the path, this is the practice that leads to rebirth there.

167. "Furthermore, monks, a monk is endowed with faith, is endowed with morality, is endowed with learning... is endowed with generosity... is endowed with wisdom. He has heard: 'The Ten-thousandfold Brahmā is long-lived, beautiful, and abundant in happiness.' The Ten-thousandfold Brahmā, monks, dwells having pervaded and resolved upon the ten-thousandfold world system. And those beings who have been reborn there, he also dwells having pervaded and resolved upon them. Just as, monks, a lapis lazuli gem, beautiful, of pure origin, octagonal, well polished, placed on a pale-yellow blanket, shines and burns and is brilliant; just so, monks, the Ten-thousandfold Brahmā dwells having pervaded and resolved upon the ten-thousandfold world system. And those beings who have been reborn there, he also dwells having pervaded and resolved upon them. He thinks thus: 'Oh, may I, upon the body's collapse at death, be reborn in the company of the Ten-thousandfold Brahmā!' He fixes that mind, determines that mind, develops that mind. Those activities and abidings of his, thus developed, thus cultivated, lead to rebirth there. This, monks, is the path, this is the practice that leads to rebirth there.

168. "Furthermore, monks, a monk is endowed with faith, is endowed with morality... is endowed with learning... is endowed with generosity... is endowed with wisdom. He has heard: 'The Hundred-thousandfold Brahmā is long-lived, beautiful, and abundant in happiness.' The Hundred-thousandfold Brahmā, monks, dwells having pervaded and resolved upon the hundred-thousandfold world system. And those beings who have been reborn there, he also dwells having pervaded and resolved upon them. Just as, monks, a gold coin of Jambu river gold, skilfully refined in the furnace by a skilled goldsmith's son, placed on a pale-yellow blanket, shines and burns and is brilliant; just so, monks, the Hundred-thousandfold Brahmā dwells having pervaded and resolved upon the hundred-thousandfold world system. And those beings who have been reborn there, he also dwells having pervaded and resolved upon them. He thinks thus: 'Oh, may I, upon the body's collapse at death, be reborn in the company of the Hundred-thousandfold Brahmā!' He fixes that mind, determines that mind, develops that mind. Those activities and abidings of his, thus developed, thus cultivated, lead to rebirth there. This, monks, is the path, this is the practice that leads to rebirth there.

169. "Furthermore, monks, a monk is endowed with faith, is endowed with morality... is endowed with learning... is endowed with generosity... is endowed with wisdom. He has heard: 'The Radiant gods... etc. the gods of Limited Radiance... the gods of Immeasurable Radiance... the Streaming Radiant gods are long-lived, beautiful, and abounding in happiness.' He thinks thus: 'Oh, may I, upon the body's collapse at death, be reborn in the company of the Streaming Radiant gods!' He fixes that mind, determines that mind, develops that mind. Those activities and abidings of his, thus developed, thus cultivated, lead to rebirth there. This, monks, is the path, this is the practice that leads to rebirth there.

170. "Furthermore, monks, a monk is endowed with faith, is endowed with morality... is endowed with learning... is endowed with generosity... is endowed with wisdom. He has heard: 'The gods of Limited Beauty... etc. the gods of Immeasurable Beauty... the gods of Streaming Radiance are long-lived, beautiful, and abounding in happiness.' He thinks thus: 'Oh, may I, upon the body's collapse at death, be reborn in the company of the gods of Streaming Radiance!' He fixes that mind, determines that mind, develops that mind. Those activities and abidings of his, thus developed, thus cultivated, lead to rebirth there. This, monks, is the path, this is the practice that leads to rebirth there.

171. "Furthermore, monks, a monk is endowed with faith, is endowed with morality... is endowed with learning... is endowed with generosity... is endowed with wisdom. He has heard: 'The Vehapphala gods... etc. the Aviha gods... the Atappa gods... the Sudassā gods... the Sudassī gods... the Akaniṭṭha gods are long-lived, beautiful, and abounding in happiness.' He thinks thus: 'Oh, may I, upon the body's collapse at death, be reborn in the company of the Akaniṭṭha gods!' He fixes that mind, determines that mind, develops that mind. Those activities and abidings of his, thus developed, thus cultivated, lead to rebirth there. This, monks, is the path, this is the practice that leads to rebirth there.

172. "Furthermore, monks, a monk is endowed with faith, is endowed with morality... is endowed with learning... is endowed with generosity... is endowed with wisdom. He has heard: 'The gods who have reached the plane of infinite space are long-lived, long-lasting, and abounding in happiness.' He thinks thus: 'Oh, may I, upon the body's collapse at death, be reborn in the company of the gods who have reached the plane of infinite space!' He fixes that mind, determines that mind, develops that mind. Those activities and abidings of his, thus developed, thus cultivated, lead to rebirth there. This, monks, is the path, this is the practice that leads to rebirth there.

173. "Furthermore, monks, a monk is endowed with faith, is endowed with morality... is endowed with learning... is endowed with generosity... is endowed with wisdom. He has heard: 'The gods who have reached the plane of infinite consciousness are long-lived, long-lasting, and abounding in happiness.' He thinks thus: 'Oh, may I, upon the body's collapse at death, be reborn in the company of the gods who have reached the plane of infinite consciousness!' He fixes that mind, determines that mind, develops that mind. Those activities and abidings of his, thus developed, thus cultivated, lead to rebirth there. This, monks, is the path, this is the practice that leads to rebirth there.

174. "Furthermore, monks, a monk is endowed with faith, is endowed with morality... is endowed with learning... is endowed with generosity... is endowed with wisdom. He has heard: 'The gods who have reached the plane of nothingness... etc. the gods who have reached the plane of neither-perception-nor-non-perception are long-lived, long-lasting, and abounding in happiness.' He thinks thus: 'Oh, may I, upon the body's collapse at death, be reborn in the company of the gods who have reached the plane of neither-perception-nor-non-perception!' He fixes that mind, determines that mind, develops that mind. Those activities and abidings of his, thus developed, thus cultivated, lead to rebirth there. This, monks, is the path, this is the practice that leads to rebirth there.

175. "Furthermore, monks, a monk is endowed with faith, is endowed with morality... is endowed with learning... is endowed with generosity... is endowed with wisdom. He thinks thus: 'Oh, may I, 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.' He, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. This, monks, is a monk who is not reborn anywhere."

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

The Discourse on Rebirth through Activities is concluded as tenth.

The Chapter on Step by Step is concluded as second.

Its summary:

Step-by-step, Purification, Manly Qualities, To Be Cultivated, Many Elements, Analysis;

Of the Buddha, Forty by Name, Breathing, Mindfulness of the Body, Rebirth.

3. The Chapter on Emptiness

1. The Shorter Discourse on Emptiness

176. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion. Then the Venerable Ānanda, in the afternoon, 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 Ānanda said this to the Blessed One - "On one occasion, venerable sir, the Blessed One was dwelling among the Sakyans at Nagaraka, a market town of the Sakyans. There, venerable sir, I heard from the Blessed One face to face, I received face to face - 'I, Ānanda, now frequently dwell in the abiding in emptiness.' Was this, venerable sir, well heard by me, rightly grasped, well attended to, well considered?" "Truly this was, Ānanda, well heard by you, rightly grasped, well attended to, well considered. Both formerly, Ānanda, and now too I frequently dwell in the abiding in emptiness. Just as, Ānanda, this Migāramātā's mansion is empty of elephants, cattle, horses, and mares, empty of gold and silver, empty of the assembly of women and men, and there is only this non-emptiness, namely - the unity dependent on the Community of monks; just so, Ānanda, a monk, not attending to the perception of village, not attending to the perception of people, attends to the unity dependent on the perception of forest. His mind springs forward into the perception of forest, becomes clear, becomes settled, becomes resolved. He thus understands: 'Whatever disturbances there would be dependent on the perception of village, those are not present here; whatever disturbances there would be dependent on the perception of people, those are not present here; and there is only this measure of disturbance, namely - the unity dependent on the perception of forest.' He understands: 'This field of perception is empty of the perception of village'; he understands: 'This field of perception is empty of the perception of people'; 'and there is only this non-emptiness, namely - the unity dependent on the perception of forest.' Thus whatever is not there, he regards that as empty of it; but whatever remains there, he understands: 'This being present, this exists.' Thus, Ānanda, this is for him the entry into emptiness that is in conformity with the truth, undistorted, and pure.

177. "Furthermore, Ānanda, a monk, not attending to the perception of people, not attending to the perception of forest, attends to the unity dependent on the perception of earth. His mind springs forward into the perception of earth, becomes clear, becomes settled, becomes resolved. Just as, Ānanda, a bull's hide fully stretched out with a hundred stakes is free from wrinkles; just so, Ānanda, a monk, not attending to whatever on this earth is uphill and downhill, river fastnesses, places of stumps and thorns, mountain unevenness - all that - attends to the unity dependent on the perception of earth. His mind springs forward into the perception of earth, becomes clear, becomes settled, becomes resolved. He thus understands: 'Whatever disturbances there would be dependent on the perception of people, those are not present here; whatever disturbances there would be dependent on the perception of forest, those are not present here; and there is only this measure of disturbance, namely - the unity dependent on the perception of earth.' He understands: 'This field of perception is empty of the perception of people'; he understands: 'This field of perception is empty of the perception of forest'; 'and there is only this non-emptiness, namely - the unity dependent on the perception of earth.' Thus whatever is not there, he regards that as empty of it; but whatever remains there, he understands: 'This being present, this exists.' Thus, Ānanda, this is for him the entry into emptiness that is in conformity with the truth, undistorted, and pure.

178. "Furthermore, Ānanda, a monk, not attending to the perception of forest, not attending to the perception of earth, attends to the unity dependent on the perception of the plane of infinite space. His mind springs forward into the perception of the plane of infinite space, becomes clear, becomes settled, becomes resolved. He thus understands: 'Whatever disturbances there would be dependent on the perception of forest, those are not present here; whatever disturbances there would be dependent on the perception of earth, those are not present here; and there is only this measure of disturbance, namely - the unity dependent on the perception of the plane of infinite space.' He understands: 'This field of perception is empty of the perception of forest'; he understands: 'This field of perception is empty of the perception of earth'; 'and there is only this non-emptiness, namely - the unity dependent on the perception of the plane of infinite space.' Thus whatever is not there, he regards that as empty of it; but whatever remains there, he understands: 'This being present, this exists.' Thus, Ānanda, this is for him the entry into emptiness that is in conformity with the truth, undistorted, and pure.

179. "Furthermore, Ānanda, a monk, not attending to the perception of earth, not attending to the perception of the plane of infinite space, attends to the unity dependent on the perception of the plane of infinite consciousness. His mind springs forward into the perception of the plane of infinite consciousness, becomes clear, becomes settled, becomes resolved. He thus understands: 'Whatever disturbances there would be dependent on the perception of earth, those are not present here; whatever disturbances there would be dependent on the perception of the plane of infinite space, those are not present here; and there is only this measure of disturbance, namely - the unity dependent on the perception of the plane of infinite consciousness.' He understands: 'This field of perception is empty of the perception of earth'; he understands: 'This field of perception is empty of the perception of the plane of infinite space'; 'and there is only this non-emptiness, namely - the unity dependent on the perception of the plane of infinite consciousness.' Thus whatever is not there, he regards that as empty of it; but whatever remains there, he understands: 'This being present, this exists.' Thus, Ānanda, this is for him the entry into emptiness that is in conformity with the truth, undistorted, and pure.

180. "Furthermore, Ānanda, a monk, not attending to the perception of the plane of infinite space, not attending to the perception of the plane of infinite consciousness, attends to the unity dependent on the perception of the plane of nothingness. His mind springs forward into the perception of the plane of nothingness, becomes clear, becomes settled, becomes resolved. He thus understands: 'Whatever disturbances there would be dependent on the perception of the plane of infinite space, those are not present here; whatever disturbances there would be dependent on the perception of the plane of infinite consciousness, those are not present here; and there is only this measure of disturbance, namely - the unity dependent on the perception of the plane of nothingness.' He understands: 'This field of perception is empty of the perception of the plane of infinite space'; he understands: 'This field of perception is empty of the perception of the plane of infinite consciousness'; 'and there is only this non-emptiness, namely - the unity dependent on the perception of the plane of nothingness.' Thus whatever is not there, he regards that as empty of it; but whatever remains there, he understands: 'This being present, this exists.' Thus, Ānanda, this is for him the entry into emptiness that is in conformity with the truth, undistorted, and pure.

181. "Furthermore, Ānanda, a monk, not attending to the perception of the plane of infinite consciousness, not attending to the perception of the plane of nothingness, attends to the unity dependent on the perception of the plane of neither-perception-nor-non-perception. His mind springs forward into the perception of the plane of neither-perception-nor-non-perception, becomes clear, becomes settled, becomes resolved. He thus understands: 'Whatever disturbances there would be dependent on the perception of the plane of infinite consciousness, those are not present here; whatever disturbances there would be dependent on the perception of the plane of nothingness, those are not present here; and there is only this measure of disturbance, namely - the unity dependent on the perception of the plane of neither-perception-nor-non-perception.' He understands: 'This field of perception is empty of the perception of the plane of infinite consciousness'; he understands: 'This field of perception is empty of the perception of the plane of nothingness'; 'and there is only this non-emptiness, namely - the unity dependent on the perception of the plane of neither-perception-nor-non-perception.' Thus whatever is not there, he regards that as empty of it; but whatever remains there, he understands: 'This being present, this exists.' Thus, Ānanda, this is for him the entry into emptiness that is in conformity with the truth, undistorted, and pure.

182. "Furthermore, Ānanda, a monk, not attending to the perception of the plane of nothingness, not attending to the perception of the plane of neither-perception-nor-non-perception, attends to the unity dependent on the signless concentration of mind. His mind springs forward into the signless concentration of mind, becomes clear, becomes settled, becomes resolved. He thus understands: 'Whatever disturbances there would be dependent on the perception of the plane of nothingness, those are not present here; whatever disturbances there would be dependent on the perception of the plane of neither-perception-nor-non-perception, those are not present here; and there is only this measure of disturbance, namely - dependent on this very body having six sense bases, conditioned by life.' He understands: 'This field of perception is empty of the perception of the plane of nothingness'; he understands: 'This field of perception is empty of the perception of the plane of neither-perception-nor-non-perception'; 'and there is only this non-emptiness, namely - dependent on this very body having six sense bases, conditioned by life.' Thus whatever is not there, he regards that as empty of it; but whatever remains there, he understands: 'This being present, this exists.' Thus, Ānanda, this is for him the entry into emptiness that is in conformity with the truth, undistorted, and pure.

183. "Furthermore, Ānanda, a monk, not attending to the perception of the plane of nothingness, not attending to the perception of the plane of neither-perception-nor-non-perception, attends to the unity dependent on the signless concentration of mind. His mind springs forward into the signless concentration of mind, becomes clear, becomes settled, becomes resolved. He thus understands: 'This signless concentration of mind too is conditioned, fashioned by volition.' 'But whatever is conditioned, fashioned by volition, that is impermanent, having the nature of cessation,' he understands. 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.' He thus understands: 'Whatever disturbances there would be dependent on the mental corruption of sensuality, those are not present here; whatever disturbances there would be dependent on the mental corruption of existence, those are not present here; whatever disturbances there would be dependent on the mental corruption of ignorance, those are not present here; and there is only this measure of disturbance, namely - dependent on this very body having six sense bases, conditioned by life.' He understands: 'This field of perception is empty of the mental corruption of sensuality'; he understands: 'This field of perception is empty of the mental corruption of existence'; he understands: 'This field of perception is empty of the mental corruption of ignorance'; 'and there is only this non-emptiness, namely - dependent on this very body having six sense bases, conditioned by life.' Thus whatever is not there, he regards that as empty of it; but whatever remains there, he understands: 'This being present, this exists.' Thus, Ānanda, this is for him the entry into emptiness that is in conformity with the truth, undistorted, pure, and supremely unsurpassed.

184. "Whatever, Ānanda, ascetics or brahmins in the past period of time, having attained, dwelt in pure, supreme, unsurpassed emptiness, all of them, having attained, dwelt in this very pure, supreme, unsurpassed emptiness. And whatever, Ānanda, ascetics or brahmins in the future period of time, having attained, will dwell in pure, supreme, unsurpassed emptiness, all of them, having attained, will dwell in this very pure, supreme, unsurpassed emptiness. And whatever, Ānanda, ascetics or brahmins at present, having attained, dwell in pure, supreme, unsurpassed emptiness, all of them, having attained, dwell in this very pure, supreme, unsurpassed emptiness. Therefore, Ānanda, 'Having attained, we will dwell in pure, supreme, unsurpassed emptiness' - thus indeed, Ānanda, should you train."

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

The Shorter Discourse on Emptiness is concluded as first.

2. The Greater Discourse on Emptiness

185. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Nigrodha Monastery. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Kapilavatthu for almsfood. Having walked for almsfood in Kapilavatthu, after the meal, having returned from his alms round, he approached the dwelling of Kāḷakhemaka the Sakyan for the day residence. Now at that time many lodgings had been prepared in the dwelling of Kāḷakhemaka the Sakyan. The Blessed One saw many lodgings prepared in the dwelling of Kāḷakhemaka the Sakyan. Having seen this, this occurred to the Blessed One: "Many lodgings have indeed been prepared in the dwelling of Kāḷakhemaka the Sakyan. Do many monks dwell here?"

186. Now at that time the Venerable Ānanda together with several monks was doing robe-making work in the dwelling of Ghaṭā the Sakyan. Then the Blessed One, in the evening, having emerged from seclusion, went to the dwelling of Ghaṭā the Sakyan; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the Venerable Ānanda - "Many lodgings have indeed been prepared, Ānanda, in the dwelling of Kāḷakhemaka the Sakyan. Do many monks dwell here?" "Many lodgings, venerable sir, have been prepared in the dwelling of Kāḷakhemaka the Sakyan. Many monks dwell here. It is the time of robe-making for us, venerable sir."

"Indeed, Ānanda, a monk does not shine who delights in company, who is devoted to company, who is given to delight in company, who delights in a group, who is devoted to a group, who rejoices in a group. Indeed, Ānanda, that a monk who delights in company, who is devoted to company, who is given to delight in company, who delights in a group, who is devoted to a group, who rejoices in a group, will be one who obtains at will, obtains without difficulty, obtains without trouble, that happiness of renunciation, happiness of solitude, happiness of peace, happiness of highest enlightenment - this is impossible. But, Ānanda, whatever monk dwells alone, withdrawn from the group, for that monk this is to be expected - that he will be one who obtains at will, obtains without difficulty, obtains without trouble, that happiness of renunciation, happiness of solitude, happiness of peace, happiness of highest enlightenment - this is possible.

"Indeed, Ānanda, that a monk who delights in company, who is devoted to company, who is given to delight in company, who delights in a group, who is devoted to a group, who rejoices in a group, will enter and dwell in either the temporary, pleasant liberation of mind, or the perpetual, unshakable - this is impossible. But, Ānanda, whatever monk dwells alone, withdrawn from the group, for that monk this is to be expected - that he will enter and dwell in either the temporary, pleasant liberation of mind, or the perpetual, unshakable - this is possible.

"I do not see, Ānanda, even a single form where, for one who is attached to it, for one who delights in it as it is, from the alteration and change of that form, sorrow, lamentation, pain, displeasure, and anguish would not arise.

187. "Now, Ānanda, this abiding has been fully awakened to by the Tathāgata, that is to say - through inattention to all signs, to enter and dwell in internal emptiness. If therein, Ānanda, while the Tathāgata is dwelling with this abiding, there are those who approach - monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians, and disciples of sectarians. Therein, Ānanda, the Tathāgata, with a mind slanting towards seclusion, sloping towards seclusion, inclining towards seclusion, withdrawn, delighting in renunciation, having become completely free from all conditions conducive to mental corruptions, speaks only talk connected with dismissal. Therefore, Ānanda, if a monk should wish - 'May I enter and dwell in internal emptiness,' that monk, Ānanda, should internally steady the mind, settle it, make it one-pointed, and concentrate it.

188. "And how, Ānanda, does a monk internally steady the mind, settle it, make it one-pointed, and concentrate it? Here, Ānanda, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states... etc. having attained the first meditative absorption, he dwells in it... etc. the second meditative absorption... the third meditative absorption... he enters and dwells in the fourth meditative absorption. Thus indeed, Ānanda, a monk internally steadies the mind, settles it, makes it one-pointed, and concentrates it. He attends to internal emptiness. When he attends to internal emptiness, his mind does not spring forward into emptiness, does not become clear, does not become settled, does not become liberated. This being so, Ānanda, the monk thus understands: 'When I attend to internal emptiness, my mind does not spring forward into internal emptiness, does not become clear, does not become settled, does not become liberated.' Thus he is fully aware there. He attends to external emptiness... etc. he attends to internal-external emptiness... etc. he attends to imperturbability. When he attends to imperturbability, his mind does not spring forward into imperturbability, does not become clear, does not become settled, does not become liberated. This being so, Ānanda, the monk thus understands: 'When I attend to imperturbability, my mind does not spring forward into imperturbability, does not become clear, does not become settled, does not become liberated.' Thus he is fully aware there.

"Therefore, Ānanda, that monk should internally steady the mind, settle it, make it one-pointed, and concentrate it on that very same former sign of concentration. He attends to internal emptiness. When he attends to internal emptiness, his mind springs forward into internal emptiness, becomes clear, becomes settled, becomes liberated. This being so, Ānanda, the monk thus understands: 'When I attend to internal emptiness, my mind springs forward into internal emptiness, becomes clear, becomes settled, becomes liberated.' Thus he is fully aware there. He attends to external emptiness... etc. he attends to internal-external emptiness... etc. he attends to imperturbability. When he attends to imperturbability, his mind springs forward into imperturbability, becomes clear, becomes settled, becomes liberated. This being so, Ānanda, the monk thus understands: 'When I attend to imperturbability, my mind springs forward into imperturbability, becomes clear, becomes settled, becomes liberated.' Thus he is fully aware there.

189. "If, Ānanda, for that monk dwelling with this abiding, the mind inclines to walking, he walks - 'Thus as I walk, covetousness and displeasure, evil unwholesome mental states, will not flow in upon me.' Thus he is fully aware there. If, Ānanda, for that monk dwelling with this abiding, the mind inclines to standing, he stands - 'Thus as I stand, covetousness and displeasure, evil unwholesome mental states, will not flow in upon me.' Thus he is fully aware there. If, Ānanda, for that monk dwelling with this abiding, the mind inclines to sitting, he sits down - 'Thus as I sit, covetousness and displeasure, evil unwholesome mental states, will not flow in upon me.' Thus he is fully aware there. If, Ānanda, for that monk dwelling with this abiding, the mind inclines to lying down, he lies down - 'Thus as I lie down, covetousness and displeasure, evil unwholesome mental states, will not flow in upon me.' Thus he is fully aware there.

"If, Ānanda, for that monk dwelling with this abiding, the mind inclines to talk, he - 'Whatever talk is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit, not leading to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, as follows - talk about kings, talk about thieves, talk about chief ministers, talk about armies, talk about dangers, talk about battles, talk about food, talk about drink, talk about clothes, talk about beds, talk about garlands, talk about perfumes, talk about relatives, talk about vehicles, talk about villages, talk about market towns, talk about cities, talk about countries, talk about women, talk about liquor, talk about streets, talk about wells, talk about the departed, talk about diversity, tales about the world, tales about the sea, talk about becoming and non-becoming, thus or thus - I will not speak such talk.' Thus he is fully aware there. But that which is this talk, Ānanda, that is conducive to effacement, suitable for freeing the mind from hindrances, leading exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, as follows - talk about fewness of wishes, talk about contentment, talk about solitude, talk about aloofness from society, talk about arousal of energy, talk about morality, talk about concentration, talk about wisdom, talk about liberation, talk about knowledge and vision of liberation, thus - 'I will speak such talk.' Thus he is fully aware there.

"If, Ānanda, for that monk dwelling with this abiding, the mind inclines to applied thought, he - 'Whatever applied thoughts are low, vulgar, belonging to ordinary people, ignoble, not connected with benefit, not leading to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, as follows - sensual thought, thought of anger, thought of violence - I will not think such applied thoughts.' Thus he is fully aware there. But whatever applied thoughts, Ānanda, are noble, leading to liberation, that lead one who practises them to the complete destruction of suffering, as follows - thought of renunciation, thought of non-anger, thought of non-violence, thus - 'I will think such applied thoughts.' Thus he is fully aware there.

190. "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... odours cognizable by nose... flavours cognizable by tongue... tangible objects cognizable by body that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing - these, Ānanda, are the five types of sensual pleasure where a monk should constantly review his own mind: 'Is there any mental activity arising in me regarding one or another of these five types of sensual pleasure, in one or another sense base?' If, Ānanda, a monk reviewing thus understands: 'There is indeed mental activity arising in me regarding one or another of these five types of sensual pleasure, in one or another sense base,' this being so, Ānanda, the monk thus understands: 'The desire and lust I have regarding these five types of sensual pleasure has not been abandoned by me.' Thus he is fully aware there. But if, Ānanda, a monk reviewing thus understands: 'There is no mental activity arising in me regarding one or another of these five types of sensual pleasure, in one or another sense base,' this being so, Ānanda, the monk thus understands: 'The desire and lust I have regarding these five types of sensual pleasure has been abandoned by me.' Thus he is fully aware there.

191. "There are, Ānanda, these five aggregates of clinging where a monk should dwell observing rise and fall - 'Such is matter, such is the origin of matter, such is the passing away of matter; such is feeling... such is perception... such are activities... such is consciousness, such is the origin of consciousness, such is the passing away of consciousness.' For one dwelling observing rise and fall in these five aggregates of clinging, whatever conceit 'I am' there is in the five aggregates of clinging, that is abandoned. This being so, Ānanda, the monk thus understands: 'Whatever conceit "I am" there was in these five aggregates of clinging, that has been abandoned by me.' Thus he is fully aware there. These, Ānanda, are the teachings that are exclusively wholesome, having wholesomeness as their basis, noble, supramundane, untouched by the Evil One. What do you think, Ānanda, seeing what reason is a disciple worthy to follow the Teacher, even when being dismissed?" "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."

192. "Indeed, Ānanda, a disciple is not worthy to follow the Teacher because of discourse, mixed prose and verse, and explanation. What is the reason for this? For a long time indeed, Ānanda, these teachings have been heard by you, retained, practised in speech, contemplated in mind, thoroughly penetrated by view. But that which is this talk, Ānanda, that is conducive to effacement, suitable for freeing the mind from hindrances, leading exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, as follows - talk about fewness of wishes, talk about contentment, talk about solitude, talk about aloofness from society, talk about arousal of energy, talk about morality, talk about concentration, talk about wisdom, talk about liberation, talk about knowledge and vision of liberation - because of such talk, Ānanda, a disciple is worthy to follow the Teacher, even when being dismissed.

"This being so, Ānanda, there is misfortune for the teacher, this being so there is misfortune for the pupil, this being so there is misfortune for the one living the holy life.

193. "And how, Ānanda, is there misfortune for the teacher? Here, Ānanda, a certain teacher 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, brahmins and householders, townspeople and country-folk approach him. When brahmins and householders, townspeople and country-folk approach him, he desires infatuation, commits to greed, and reverts to luxurious living. This, Ānanda, is called misfortune for the teacher. Through misfortune for the teacher, evil unwholesome mental states have slain him, that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death. Thus indeed, Ānanda, there is misfortune for the teacher.

194. "And how, Ānanda, is there misfortune for the pupil? Now, Ānanda, a disciple of that very Teacher, cultivating the seclusion of that Teacher, 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, brahmins and householders, townspeople and country-folk approach him. When brahmins and householders, townspeople and country-folk approach him, he desires infatuation, commits to greed, and reverts to luxurious living. This, Ānanda, is called misfortune for the pupil. Through misfortune for the pupil, evil unwholesome mental states have slain him, that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death. Thus indeed, Ānanda, is there misfortune for the pupil.

195. "And how, Ānanda, is there misfortune for the one living the holy life? Here, Ānanda, 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 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, brahmins and householders, townspeople and country-folk approach him. When brahmins and householders, townspeople and country-folk approach him, he does not desire infatuation, does not commit to greed, does not revert to luxurious living. Now, Ānanda, a disciple of that very Teacher, cultivating the seclusion of that Teacher, 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, brahmins and householders, townspeople and country-folk approach him. When brahmins and householders, townspeople and country-folk approach him, he desires infatuation, commits to greed, and reverts to luxurious living. This, Ānanda, is called misfortune for the one living the holy life. Through misfortune for the one living the holy life, evil unwholesome mental states have slain him, that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death. Thus indeed, Ānanda, is there misfortune for the one living the holy life.

"Therein, Ānanda, this misfortune for the teacher and this misfortune for the pupil - this misfortune for the one living the holy life is more painful in result and more bitter in result than those, and moreover it leads to the nether world.

196. "Therefore, Ānanda, behave towards me as friends, not as foes. That will be for your welfare and happiness for a long time.

"And how, Ānanda, do disciples behave towards the Teacher as foes, not as friends? Here, Ānanda, the Teacher teaches the Teaching to his disciples, compassionate, seeking their welfare, out of compassion - 'This is for your welfare, this is for your happiness.' His disciples do not listen, do not lend an ear, do not apply their minds to final knowledge, and having turned aside, they conduct themselves contrary to the Teacher's instruction. Thus indeed, Ānanda, do disciples behave towards the Teacher as foes, not as friends.

"And how, Ānanda, do disciples behave towards the Teacher as friends, not as foes? Here, Ānanda, the Teacher teaches the Teaching to his disciples, compassionate, seeking their welfare, out of compassion - 'This is for your welfare, this is for your happiness.' His disciples listen, lend an ear, apply their minds to final knowledge, and do not conduct themselves having turned aside from the Teacher's instruction. Thus indeed, Ānanda, do disciples behave towards the Teacher as friends, not as foes.

"Therefore, Ānanda, behave towards me as friends, not as foes. That will be for your welfare and happiness for a long time. I will not, Ānanda, exert myself towards you as a potter does with raw, unfired vessels. Restraining again and again, Ānanda, I will speak; removing again and again, Ānanda, I will speak. What is the core will stand."

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

The Greater Discourse on Emptiness is concluded as second.

3. The Discourse on the Wonderful and Marvellous

197. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then, when several monks, after the meal, having returned from their alms round, were seated together assembled in the assembly hall, this discussion arose - "It is wonderful, friends, it is marvellous, friends, the great supernormal power and great majesty of the Tathāgata. For the Tathāgata will know the Buddhas of the past who have attained final Nibbāna, who have cut off obsession, who have cut off the path, who have exhausted the round of rebirths, who have transcended all suffering - 'Those Blessed Ones were of such birth,' and also 'those Blessed Ones were of such name,' and also 'those Blessed Ones were of such clan,' and also 'those Blessed Ones were of such morality,' and also 'those Blessed Ones were of such teachings,' and also 'those Blessed Ones were of such wisdom,' and also 'those Blessed Ones were of such dwelling,' and also 'those Blessed Ones were of such liberation!'" When this was said, the Venerable Ānanda said this to those monks - "Wonderful indeed, friends, are the Tathāgatas and endowed with wonderful qualities; marvellous indeed, friends, are the Tathāgatas and endowed with marvellous qualities." And this discussion among those monks was not finished.

198. Then the Blessed One, in the evening, having emerged from seclusion, went to the assembly hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "What discussion were you having as you sat together here, monks? And what was the conversation that was interrupted?" "Here, venerable sir, when we, after the meal, having returned from our alms round, were seated together assembled in the assembly hall, this discussion arose - 'It is wonderful, friends, it is marvellous, friends, the great supernormal power and great majesty of the Tathāgata. For the Tathāgata will know the Buddhas of the past who have attained final Nibbāna, who have cut off obsession, who have cut off the path, who have exhausted the round of rebirths, who have transcended all suffering - those Blessed Ones were of such birth, of such name, of such clan, of such morality, of such teachings, of such wisdom, of such dwelling, those Blessed Ones were of such liberation!' When this was said, venerable sir, the Venerable Ānanda said this to us - 'Wonderful indeed, friends, are the Tathāgatas and endowed with wonderful qualities; marvellous indeed, friends, are the Tathāgatas and endowed with marvellous qualities.' This, venerable sir, was our discussion that was interrupted; then the Blessed One arrived."

199. Then the Blessed One addressed the Venerable Ānanda - "Therefore, Ānanda, let the wonderful and marvellous qualities of the Tathāgata occur to you exceedingly."

"Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'Mindful and fully aware, Ānanda, the Bodhisatta was reborn in the Tusita realm.' That the Bodhisatta, mindful and fully aware, was reborn in the Tusita realm - this too, venerable sir, I remember as a wonderful and marvellous quality of the Blessed One.

"Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'Mindful and fully aware, Ānanda, the Bodhisatta stayed in the Tusita realm.' That the Bodhisatta, mindful and fully aware, stayed in the Tusita realm - this too, venerable sir, I remember as a wonderful and marvellous quality of the Blessed One.

200. "Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'As long as life lasts, Ānanda, the Bodhisatta stayed in the Tusita realm.' That the Bodhisatta stayed in the Tusita realm as long as life lasts - this too, venerable sir, I remember as a wonderful and marvellous quality of the Blessed One.

"Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'Mindful and fully aware, Ānanda, the Bodhisatta, having passed away from the Tusita realm, descended into his mother's womb.' That the Bodhisatta, mindful and fully aware, having passed away from the Tusita realm, descended into his mother's womb - this too, venerable sir, I remember as a wonderful and marvellous quality of the Blessed One.

201. "Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'When, Ānanda, the Bodhisatta, having passed away from the Tusita realm, descends into his mother's womb, then in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, an immeasurable, eminent light appears in the world, surpassing even the divine power of the gods. Even in those world-interstices, miserable, uncovered, dark, of blinding darkness, where these moon and sun, so powerful, so mighty, do not reach with their radiance, there too an immeasurable, eminent light appears in the world, surpassing even the divine power of the gods. And those beings who have been reborn there, they too perceive one another by that light - "So there are indeed other beings reborn here, friend." And this ten-thousand world-system trembles, quakes, and shakes violently, and an immeasurable, eminent light appears in the world, surpassing even the divine power of the gods.' That, venerable sir, etc. This too, venerable sir, I remember as a wonderful and marvellous quality of the Blessed One.

202. "Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'When, Ānanda, the Bodhisatta has descended into his mother's womb, four young gods approach for protection in the four directions - Let no human being or non-human being or anyone vex the Bodhisatta or the Bodhisatta's mother.' That, venerable sir, etc. This too, venerable sir, I remember as a wonderful and marvellous quality of the Blessed One.

203. "Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'When, Ānanda, the Bodhisatta has descended into his mother's womb, the Bodhisatta's mother is by nature moral, abstaining from killing living beings, abstaining from taking what is not given, abstaining from sexual misconduct, abstaining from lying, abstaining from spirits, liquor and intoxicants that cause negligence.' That, venerable sir, etc. This too, venerable sir, I remember as a wonderful and marvellous quality of the Blessed One.

"Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'When, Ānanda, the Bodhisatta has descended into his mother's womb, no mental state connected with sensual pleasures arises in the Bodhisatta's mother towards men, and the Bodhisatta's mother is not to be transgressed by any man with a lustful mind.' That, venerable sir, etc. This too, venerable sir, I remember as a wonderful and marvellous quality of the Blessed One.

"Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'When, Ānanda, the Bodhisatta has descended into his mother's womb, the Bodhisatta's mother becomes an obtainer of the five types of sensual pleasure. She, endowed and furnished with the five types of sensual pleasure, indulges herself.' That, venerable sir, etc. This too, venerable sir, I remember as a wonderful and marvellous quality of the Blessed One.

204. "Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'When, Ānanda, the Bodhisatta has descended into his mother's womb, no illness whatsoever arises in the Bodhisatta's mother; the Bodhisatta's mother is happy, with unwearied body; and the Bodhisatta's mother sees the Bodhisatta within her womb, complete with all major and minor limbs, not defective in any faculty. Just as, Ānanda, a lapis lazuli gem is beautiful, of pure origin, octagonal, well polished. Through it there might be strung a thread, blue or yellow or red or white or pale yellow. A man with eyes, having placed it in his hand, might review it: this lapis lazuli gem is beautiful, of pure origin, octagonal, well polished; through it there is strung a thread, blue or yellow or red or white or pale yellow. Just so, Ānanda, when the Bodhisatta has descended into his mother's womb, no illness whatsoever arises in the Bodhisatta's mother; the Bodhisatta's mother is happy, with unwearied body; and the Bodhisatta's mother sees the Bodhisatta within her womb, complete with all major and minor limbs, not defective in any faculty.' That, venerable sir, etc. This too, venerable sir, I remember as a wonderful and marvellous quality of the Blessed One.

205. "Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'When the Bodhisatta is seven days old, Ānanda, the Bodhisatta's mother dies and is reborn in the Tusita realm.' That, venerable sir, etc. This too, venerable sir, I remember as a wonderful and marvellous quality of the Blessed One.

"Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'Now, Ānanda, while other women give birth after carrying the embryo in the womb for nine or ten months, the Bodhisatta's mother does not give birth to the Bodhisatta in that way. The Bodhisatta's mother gives birth to the Bodhisatta only after carrying him in the womb for exactly ten months.' That, venerable sir, etc. This too, venerable sir, I remember as a wonderful and marvellous quality of the Blessed One.

"Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'Now, Ānanda, while other women give birth either sitting or lying down, the Bodhisatta's mother does not give birth to the Bodhisatta in that way. The Bodhisatta's mother gives birth to the Bodhisatta only while standing.' That, venerable sir, etc. This too, venerable sir, I remember as a wonderful and marvellous quality of the Blessed One.

"Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'When, Ānanda, the Bodhisatta emerges from his mother's womb, the gods receive him first, afterwards human beings.' That, venerable sir, etc. This too, venerable sir, I remember as a wonderful and marvellous quality of the Blessed One.

206. "Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'When, Ānanda, the Bodhisatta emerges from his mother's womb, even before the Bodhisatta touches the ground, four young gods receive him and place him before his mother - "Be delighted, queen; an influential son has been born to you.' That, venerable sir, etc. This too, venerable sir, I remember as a wonderful and marvellous quality of the Blessed One.

"Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'When, Ānanda, the Bodhisatta emerges from his mother's womb, he emerges clean, unsmeared by water, unsmeared by phlegm, unsmeared by blood, unsmeared by any impurity, pure and clean. Just as, Ānanda, a jewel gem placed on Kāsi cloth neither smears the Kāsi cloth, nor does the Kāsi cloth smear the jewel gem. What is the reason for this? Because of the purity of both. Just so, Ānanda, when the Bodhisatta emerges from his mother's womb, he emerges clean, unsmeared by water, unsmeared by phlegm, unsmeared by blood, unsmeared by any impurity, pure and clean.' That, venerable sir, etc. This too, venerable sir, I remember as a wonderful and marvellous quality of the Blessed One.

"Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'When, Ānanda, the Bodhisatta emerges from his mother's womb, two streams of water appear from the sky - one of cool water, one of warm water; with which they perform the water-function for the Bodhisatta and for his mother.' That, venerable sir, etc. This too, venerable sir, I remember as a wonderful and marvellous quality of the Blessed One.

207. "Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'Just born, Ānanda, the Bodhisatta, having stood firmly on even feet on the earth, facing north, walks with seven strides, while a white umbrella is held over him, and surveys all directions, and speaks a bold speech - I am the foremost in the world, I am the eldest in the world, I am the best in the world. This is my last birth, there is now no more rebirth.' That, venerable sir, etc. This too, venerable sir, I remember as a wonderful and marvellous quality of the Blessed One.

"Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'When, Ānanda, the Bodhisatta emerges from his mother's womb, then in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, an immeasurable, eminent light appears in the world, surpassing even the divine power of the gods. Even in those world-interstices, miserable, uncovered, dark, of blinding darkness, where these moon and sun, so powerful, so mighty, do not reach with their radiance, there too an immeasurable, eminent light appears in the world, surpassing even the divine power of the gods. And those beings who have been reborn there, they too perceive one another by that light - "So there are indeed other beings reborn here, friend." And this ten-thousand world-system trembles, quakes, and shakes violently, and an immeasurable, eminent light appears in the world, surpassing even the divine power of the gods.' That, venerable sir, etc. This too, venerable sir, I remember as a wonderful and marvellous quality of the Blessed One."

208. "Therefore, Ānanda, remember this too as a wonderful and marvellous quality of the Tathāgata. Here, Ānanda, for the Tathāgata feelings arise as known, continue as known, pass away as known; perceptions arise as known, continue as known, pass away as known; applied thoughts arise as known, continue as known, pass away as known. This too, Ānanda, remember as a wonderful and marvellous quality of the Tathāgata." "That, venerable sir, for the Blessed One feelings arise as known, continue as known, pass away as known; perceptions as known... applied thoughts arise as known, continue as known, pass away as known. This too, venerable sir, I remember as a wonderful and marvellous quality of the Blessed One."

This the Venerable Ānanda said. The Teacher was approving; and those monks, delighted, rejoiced in what the Venerable Ānanda had said.

The Discourse on Wonderful and Marvellous Qualities is concluded as third.

4. The Discourse on Bākula

209. Thus have I heard - On one occasion the Venerable Bākula was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then the naked ascetic Kassapa, a former lay companion of the Venerable Bākula, approached the Venerable Bākula; having approached, he exchanged friendly greetings with the Venerable Bākula. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the naked ascetic Kassapa said this to the Venerable Bākula -

"How long have you been gone forth, friend Bākula?" "Eighty years have I been gone forth, friend." "But during these eighty years, friend Bākula, how many times have you indulged in sexual intercourse?" "I should not be asked thus, friend Kassapa - 'But during these eighty years, friend Bākula, how many times have you indulged in sexual intercourse?' But I should be asked thus, friend Kassapa - 'But during these eighty years, friend Bākula, how many times has perception of sensuality arisen in you?'"

210. "Eighty years have I been gone forth, friend, and I do not know of a perception of sensuality having arisen before. That the Venerable Bākula for eighty years does not know of a perception of sensuality having arisen before - this too we remember as a wonderful and marvellous quality of the Venerable Bākula.

"Eighty years have I been gone forth, friend, and I do not know of a perception of anger... etc. a perception of violence having arisen before. That the Venerable Bākula for eighty years does not know of a perception of violence having arisen before - this too we remember as a wonderful and marvellous quality of the Venerable Bākula.

"Eighty years have I been gone forth, friend, and I do not know of a sensual thought having arisen before. That the Venerable Bākula for eighty years does not know of a sensual thought having arisen before - this too we remember as a wonderful and marvellous quality of the Venerable Bākula.

"Eighty years have I been gone forth, friend, and I do not know of a thought of anger... etc. a thought of violence having arisen before. That the Venerable Bākula for eighty years does not know of a thought of violence having arisen before - this too we remember as a wonderful and marvellous quality of the Venerable Bākula.

211. "Eighty years have I been gone forth, friend, and I do not know of having accepted a robe given by a householder. That the Venerable Bākula for eighty years does not know of having accepted a robe given by a householder - this too we remember as a wonderful and marvellous quality of the Venerable Bākula.

"Eighty years have I been gone forth, friend, and I do not know of having cut a robe with a knife. That the Venerable Bākula for eighty years does not know of having cut a robe with a knife... etc... we remember.

"Eighty years have I been gone forth, friend, and I do not know of having sewn a robe with a needle... etc... I do not know of having dyed a robe with dye... I do not know of having sewn a robe for the kathina robe-making ceremony... I do not know of having been engaged in robe-making for fellows in the holy life... I do not know of having accepted an invitation... I do not know of such a thought having arisen before - 'Oh, may someone invite me!'... I do not know of having sat in an inhabited area... I do not know of having eaten in an inhabited area... I do not know of having grasped the sign of a woman by her features... I do not know of having taught the Teaching to a woman, even a verse of four lines... I do not know of having approached the nuns' quarters... I do not know of having taught the Teaching to a nun... I do not know of having taught the Teaching to a female trainee... I do not know of having taught the Teaching to a female novice... I do not know of having given the going forth... I do not know of having given full ordination... I do not know of having given guidance... I do not know of having caused a novice to attend... I do not know of having bathed in a sweat room... I do not know of having bathed with bath powder... I do not know of having been engaged in body care for fellows in the holy life... I do not know of an illness having arisen before, even for the time it takes to milk a cow... I do not know of having taken medicine, even a piece of yellow myrobalan... I do not know of having leaned against a backrest... I do not know of having prepared a sleeping place. That the Venerable... etc... we remember.

"Eighty years have I been gone forth, friend, and I do not know of having entered the rains retreat in a lodging near a village. That the Venerable Bākula for eighty years does not know of having entered the rains retreat in a lodging near a village - this too we remember as a wonderful and marvellous quality of the Venerable Bākula.

"For only seven days, friend, did I, with conflict, eat food obtained from the people; then on the eighth day final liberating knowledge arose. That the Venerable Bākula for only seven days, with conflict, ate food obtained from the people; then on the eighth day final liberating knowledge arose - this too we remember as a wonderful and marvellous quality of the Venerable Bākula.

212. "May I, friend Bākula, receive the going forth in this Teaching and discipline, may I receive full ordination." The naked ascetic Kassapa received the going forth in this Teaching and discipline, he received full ordination. Not long after being fully ordained, the Venerable Kassapa, 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 Kassapa became one of the Worthy Ones.

Then the Venerable Bākula at a later time, having taken a key, having approached from dwelling to dwelling, said thus - "Come forth, venerable sirs, come forth, venerable sirs. Today my final Nibbāna will take place." "That the Venerable Bākula, having taken a key, having approached from dwelling to dwelling, said thus - 'Come forth, venerable sirs, come forth, venerable sirs; today my final Nibbāna will take place' - this too we remember as a wonderful and marvellous quality of the Venerable Bākula."

The Venerable Bākula attained final Nibbāna while sitting in the midst of the community of monks. "That the Venerable Bākula attained final Nibbāna while sitting in the midst of the community of monks - this too we remember as a wonderful and marvellous quality of the Venerable Bākula."

The Discourse on Bākula is concluded as fourth.

5. The Discourse on the Grade of the Tamed

213. 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 novice Aciravata was dwelling in a forest hut. Then Prince Jayasena, walking up and down for leg exercise, wandering about, approached the novice Aciravata; having approached, he exchanged friendly greetings with the novice Aciravata. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, Prince Jayasena said this to the novice Aciravata -

"I have heard this, friend Aggivessana - 'Here a monk, dwelling diligent, ardent, and resolute, might experience unified focus of mind.' 'It is so, prince, it is so, prince. Here a monk, dwelling diligent, ardent, and resolute, might experience unified focus of mind.' 'It would be good if Master Aggivessana would teach me the Teaching as he has heard it, as he has learned it.' 'I am not able, prince, to teach you the Teaching as I have heard it, as I have learned it. For if I were to teach you, prince, the Teaching as I have heard it, as I have learned it, and you would not understand the meaning of what I have said; that would be weariness for me, that would be harming for me.' 'Let Master Aggivessana teach me the Teaching as he has heard it, as he has learned it. Perhaps I might understand the meaning of what Master Aggivessana has said.' 'I would teach you, prince, the Teaching as I have heard it, as I have learned it. If you would understand the meaning of what I have said, that would be good; but if you would not understand the meaning of what I have said, you should remain as you are, you should not question me further about that.' 'Let Master Aggivessana teach me the Teaching as he has heard it, as he has learned it. If I understand the meaning of what Master Aggivessana has said, that would be good; but if I do not understand the meaning of what Master Aggivessana has said, I will remain as I am, I will not question Master Aggivessana further about that.'"

214. Then the novice Aciravata taught the Teaching to Prince Jayasena as he had heard it, as he had learned it. When this was said, Prince Jayasena said this to the novice Aciravata - "This is impossible, friend Aggivessana, there is no chance that a monk dwelling diligent, ardent, and resolute might experience unified focus of mind." Then Prince Jayasena, having declared the impossibility and the lack of chance to the novice Aciravata, rose from his seat and departed.

Then the novice Aciravata, soon after Prince Jayasena had 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 novice Aciravata reported to the Blessed One all the friendly conversation he had with Prince Jayasena.

When this was said, the Blessed One said this to the novice Aciravata - "How could it be obtained here, Aggivessana? That which is to be known through renunciation, to be seen through renunciation, to be attained through renunciation, to be realised through renunciation - that indeed Prince Jayasena, dwelling in the midst of sensual pleasures, consuming sensual pleasures, being consumed by sensual thoughts, being burnt by the fever of sensual passion, zealous in the quest for sensual pleasures, will know or see or realise" - this is impossible.

215. "Just as, Aggivessana, there might be two elephants to be tamed, or horses to be tamed, or oxen to be tamed, well tamed and well disciplined, and two elephants to be tamed, or horses to be tamed, or oxen to be tamed, untamed and undisciplined. What do you think, Aggivessana, would those two elephants to be tamed, or horses to be tamed, or oxen to be tamed, well tamed and well disciplined, being tamed, go to the task of the tamed, being tamed, reach the ground of the tamed?" "Yes, venerable sir." "But would those two elephants to be tamed, or horses to be tamed, or oxen to be tamed, untamed and undisciplined, being untamed, go to the task of the tamed, being untamed, reach the ground of the tamed, just as those two elephants to be tamed, or horses to be tamed, or oxen to be tamed, well tamed and well disciplined?" "No, Venerable Sir." "Just so, Aggivessana, that which is to be known through renunciation, to be seen through renunciation, to be attained through renunciation, to be realised through renunciation - that indeed Prince Jayasena, dwelling in the midst of sensual pleasures, consuming sensual pleasures, being consumed by sensual thoughts, being burnt by the fever of sensual passion, zealous in the quest for sensual pleasures, will know or see or realise" - this is impossible.

216. "Just as, Aggivessana, not far from a village or a town there might be a great mountain. Two friends, having gone out from that village or town, joining hands, might approach that mountain; having approached, one friend might stand at the foot of the mountain below, one friend might climb up the mountain. Then the friend standing at the foot of the mountain below might address the friend standing on the upper mountain thus - 'Well, my dear, what do you see standing on the upper mountain?' He might speak thus - 'I see indeed, my dear, standing on the upper mountain, a pleasant park, a pleasant forest, pleasant ground, a pleasant pond.'

"He might speak thus - 'This is impossible, my dear, there is no chance that you standing on the upper mountain would see a pleasant park, a pleasant forest, pleasant ground, a pleasant pond.' Then the friend standing on the upper mountain, having descended to the lower foot of the mountain, having taken that friend by the arm, having led him up the mountain, having let him rest for a moment, might speak thus - 'Well, my dear, what do you see standing on the upper mountain?' He might speak thus - 'I see indeed, my dear, standing on the upper mountain, a pleasant park, a pleasant forest, pleasant ground, a pleasant pond.'

"He might speak thus - 'Just now indeed it was said by you, my dear - we understand thus - this is impossible, my dear, there is no chance that you standing on the upper mountain would see a pleasant park, a pleasant forest, pleasant ground, a pleasant pond. And yet just now it was said by you, we understand thus - 'I see indeed, my dear, standing on the upper mountain, a pleasant park, a pleasant forest, pleasant ground, a pleasant pond.' He might speak thus - 'Because indeed, my dear, I was obstructed by this great mountain, what was to be seen I did not see.'

"By a greater mass of ignorance than that, Aggivessana, Prince Jayasena is obstructed, hindered, covered, and enveloped. That indeed which is to be known through renunciation, to be seen through renunciation, to be attained through renunciation, to be realised through renunciation - that indeed Prince Jayasena, dwelling in the midst of sensual pleasures, consuming sensual pleasures, being consumed by sensual thoughts, being burnt by the fever of sensual passion, zealous in the quest for sensual pleasures, will know or see or realise - this is impossible. If indeed, Aggivessana, these two similes were to occur to Prince Jayasena, it would not be wonderful that Prince Jayasena would be pleased with you, and being pleased would show you a sign of his pleasure." "But how, venerable sir, would these two similes occur to Prince Jayasena, simple, never heard before, as they do to the Blessed One?"

217. "Just as, Aggivessana, a king of the warrior caste, anointed on the head, addresses an elephant tracker - 'Come, my dear elephant tracker, having mounted the king's elephant, having entered the elephant forest, having spotted a forest elephant, tie it to the neck of the king's elephant.' 'Yes, Sire,' Aggivessana, the elephant tracker, having replied to the king of the warrior caste, anointed on the head, having mounted the king's elephant, having entered the elephant forest, having spotted a forest elephant, ties it to the neck of the king's elephant. The king's elephant leads it out into the open. To this extent indeed, Aggivessana, the forest elephant has come into the open. For forest elephants, Aggivessana, have their greed here, that is to say - the elephant forest. The elephant tracker reported to the king of the warrior caste, anointed on the head - 'The forest elephant has come into the open, Sire.' Then, Aggivessana, the king of the warrior caste, anointed on the head, addressed the elephant tamer - 'Come, my dear elephant tamer, tame the forest elephant for the subduing of its forest habits, for the subduing of its forest thoughts, for the subduing of its forest distress, fatigue, and fever, for making it delight in the village outskirts, for establishing it in habits pleasing to humans.'

'Yes, Sire,' Aggivessana, the elephant tamer, having replied to the king of the warrior caste, anointed on the head, having planted a large post in the ground, ties it to the neck of the forest elephant for the subduing of its forest habits, for the subduing of its forest thoughts, for the subduing of its forest distress, fatigue, and fever, for making it delight in the village outskirts, for establishing it in habits pleasing to humans. The elephant tamer addresses it with such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people. When, Aggivessana, the forest elephant, being addressed by the elephant tamer with such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people, listens, lends an ear, applies his mind to final liberating knowledge; the elephant tamer further provides it with grass, fodder, and water.

When, Aggivessana, the forest elephant accepts grass, fodder, and water from the elephant tamer, therein the elephant tamer thinks thus - 'The forest elephant will now live.' The elephant tamer further trains it - 'Pick up, friend, put down, friend.' When, Aggivessana, the forest elephant becomes obedient to the elephant tamer's command regarding picking up and putting down, one who accepts exhortation, the elephant tamer further trains it - 'Go forward, friend, go back, friend.' When, Aggivessana, the forest elephant becomes obedient to the elephant tamer's command regarding going forward and going back, one who accepts exhortation, the elephant tamer further trains it - 'Get up, friend, sit down, friend.' When, Aggivessana, the forest elephant becomes obedient to the elephant tamer's command regarding getting up and sitting down, one who accepts exhortation, the elephant tamer further trains it in the training called imperturbability: he ties a large plank to its trunk, a man with a lance in hand sits on its upper neck, men with lances in hand stand surrounding it on all sides, and the elephant tamer stands in front holding a long lance-pole. Being trained in the imperturbability training, it moves neither its front feet nor its hind feet, it moves neither the front part of its body nor the hind part of its body, it moves neither its head, nor its ears, nor its tusks, nor its tail, nor its trunk. That forest elephant becomes patient with blows from spears, blows from swords, blows from arrows, blows from arrows with feathers, with the sounds of drums, small drums, bamboo flutes, conches, and kettledrums resounding, with all crookedness and faults removed, with corruption eliminated, worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself.

218. "Just so, Aggivessana, here 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. To this extent indeed, Aggivessana, a noble disciple has come into the open. For gods and humans, Aggivessana, have their greed here, that is to say - the five types of sensual pleasure. The Tathāgata trains him further - 'Come, monk, be virtuous, dwell restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules, train in them.'

"When, Aggivessana, 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, the Tathāgata trains him further - 'Come, monk, be one with guarded doors in the sense faculties; having seen a form with the eye, do not be one who grasps at signs, etc.

219. "He, having abandoned these five mental hindrances, impurities of the mind that weaken wisdom, dwells observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. In feelings... etc. In mind... etc. he dwells observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. Just as, Aggivessana, an elephant tamer, having planted a large post in the ground, ties it to the neck of a forest elephant for the subduing of its forest habits, for the subduing of its forest thoughts, for the subduing of its forest distress, fatigue, and fever, for making it delight in the village outskirts, for establishing it in habits pleasing to humans; Just so, Aggivessana, for a noble disciple these four establishments of mindfulness are bindings for the mind for the subduing of habits connected with the household life, for the subduing of thoughts connected with the household life, for the subduing of distress, fatigue, and fever connected with the household life, for the achievement of the true method, for the realisation of Nibbāna.

220. The Tathāgata trains him further – 'Come, monk, dwell observing the body in the body, and do not think thoughts connected with sensuality. In feelings... In mind... dwell observing mental phenomena in mental phenomena, and do not think thoughts connected with sensuality.'

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.

221. "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 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.'

"That monk is patient with cold and heat, with hunger and thirst, with the contact of gadflies, mosquitoes, wind, sun, and creeping creatures, with ill-spoken and ill-expressed ways of speech; he is one who by nature endures arisen bodily feelings that are painful, sharp, rough, severe, disagreeable, unpleasant, and life-threatening; with all lust, hate, and delusion removed, with corruption eliminated, he is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.

222. "If even an old king's elephant, Aggivessana, untamed and undisciplined, dies, it goes by the term 'the old king's elephant died an untamed death'; if even a middle-aged king's elephant, Aggivessana. If even a young king's elephant, Aggivessana, untamed and undisciplined, dies, it goes by the term 'the young king's elephant died an untamed death'; just so, Aggivessana, if even an elder monk who has not eliminated the mental corruptions dies, it goes by the term 'the elder monk died an untamed death'; if even a middle-aged monk, Aggivessana. If even a new monk, Aggivessana, who has not eliminated the mental corruptions dies, it goes by the term 'the new monk died an untamed death'.

"If even an old king's elephant, Aggivessana, well tamed and well disciplined, dies, it goes by the term 'the old king's elephant died a tamed death'; if even a middle-aged king's elephant, Aggivessana... if even a young king's elephant, Aggivessana, well tamed and well disciplined, dies, it goes by the term 'the young king's elephant died a tamed death'; just so, Aggivessana, if even an elder monk who has eliminated the mental corruptions dies, it goes by the term 'the elder monk died a tamed death'; if even a middle-aged monk, Aggivessana. If even a new monk, Aggivessana, who has eliminated the mental corruptions dies, it goes by the term 'the new monk died a tamed death'."

This is what the Blessed One said. Delighted, the novice Aciravata rejoiced in what the Blessed One had said.

The Discourse on the Tamed Stage is concluded as fifth.

6. The Discourse on Bhūmija

223. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then the Venerable Bhūmija, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of Prince Jayasena; having approached, he sat down on the prepared seat. Then Prince Jayasena approached the Venerable Bhūmija; having approached, he exchanged friendly greetings with the Venerable Bhūmija. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, Prince Jayasena said this to the Venerable Bhūmija - "There are, friend Bhūmija, some ascetics and brahmins who hold such views and such opinions - 'If they live the holy life having formed a wish, they are incapable of achieving the fruit; if they live the holy life having formed no wish, they are incapable of achieving the fruit; if they live the holy life having formed both a wish and no wish, they are incapable of achieving the fruit; if they live the holy life having formed neither a wish nor no wish, they are incapable of achieving the fruit.' What does the Venerable Bhūmija's Teacher assert here, what does he proclaim?" "I have not, prince, heard this from the Blessed One face to face, received it face to face. But there is indeed the possibility that the Blessed One would answer thus - 'If they live the holy life unwisely having formed a wish, they are incapable of achieving the fruit; if they live the holy life unwisely having formed no wish, they are incapable of achieving the fruit; if they live the holy life unwisely having formed both a wish and no wish, they are incapable of achieving the fruit; if they live the holy life unwisely having formed neither a wish nor no wish, they are incapable of achieving the fruit. If they live the holy life wisely having formed a wish, they are capable of achieving the fruit; if they live the holy life wisely having formed no wish, they are capable of achieving the fruit; if they live the holy life wisely having formed both a wish and no wish, they are capable of achieving the fruit; if they live the holy life wisely having formed neither a wish nor no wish, they are capable of achieving the fruit.' I have not, prince, heard this from the Blessed One face to face, received it face to face. But there is indeed the possibility that the Blessed One would answer thus." "If the Venerable Bhūmija's Teacher asserts thus, proclaims thus, then certainly the Venerable Bhūmija's Teacher, I think, stands having reached the head of all the many ascetics and brahmins." Then Prince Jayasena served the Venerable Bhūmija with his own dish of boiled rice.

224. Then the Venerable Bhūmija, after the meal, having returned from his alms round, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Bhūmija said this to the Blessed One - "Here I, venerable sir, having dressed in the earlier period of the day, taking my bowl and robe, approached the dwelling of Prince Jayasena; having approached, I sat down on the prepared seat. Then, venerable sir, Prince Jayasena approached me; having approached, he exchanged friendly greetings with me. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, venerable sir, Prince Jayasena said this to me - 'There are, friend Bhūmija, some ascetics and brahmins who hold such views and such opinions - if they live the holy life having formed a wish, they are incapable of achieving the fruit; if they live the holy life having formed no wish, etc. if they live the holy life having formed both a wish and no wish, they are incapable of achieving the fruit; if they live the holy life having formed neither a wish nor no wish, they are incapable of achieving the fruit.' What does the Venerable Bhūmija's Teacher assert here, what does he proclaim?' When this was said, venerable sir, I said this to Prince Jayasena - 'I have not, prince, heard this from the Blessed One face to face, received it face to face. But there is indeed the possibility that the Blessed One would answer thus - if they live the holy life unwisely having formed a wish, they are incapable of achieving the fruit; if they live the holy life unwisely having formed no wish, they are incapable of achieving the fruit; if they live the holy life unwisely having formed both a wish and no wish, they are incapable of achieving the fruit; if they live the holy life unwisely having formed neither a wish nor no wish, they are incapable of achieving the fruit. If they live the holy life wisely having formed a wish, they are capable of achieving the fruit; if they live the holy life having formed no wish, etc. if they live the holy life wisely having formed both a wish and no wish, etc. if they live the holy life wisely having formed neither a wish nor no wish, they are capable of achieving the fruit. I have not, prince, heard this from the Blessed One face to face, received it face to face. But there is indeed the possibility that the Blessed One would answer thus.' 'If the Venerable Bhūmija's Teacher asserts thus, proclaims thus, then certainly the Venerable Bhūmija's Teacher, I think, stands having reached the head of all the many ascetics and brahmins.' Am I, venerable sir, thus asked and thus answering, one who speaks what has been said by the Blessed One, and do I not misrepresent the Blessed One with what is untrue, and do I explain what is in conformity with the Teaching, and does no reasonable counter-argument come to a blameworthy position?"

"Truly you, Bhūmija, thus asked and thus answering, are one who speaks what has been said by me, and you do not misrepresent me with what is untrue, and you explain what is in conformity with the Teaching, and no reasonable counter-argument comes to a blameworthy position. For whatever ascetics or brahmins, Bhūmija, having wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, if they live the holy life having formed a wish, they are incapable of achieving the fruit; if they live the holy life having formed no wish, they are incapable of achieving the fruit; if they live the holy life having formed both a wish and no wish, they are incapable of achieving the fruit; if they live the holy life having formed neither a wish nor no wish, they are incapable of achieving the fruit. What is the reason for this? For this is an unwise way, Bhūmija, for the achievement of the fruit.

225. "Just as, Bhūmija, a man desiring oil, seeking oil, wandering about in search of oil, having scattered sand in a trough, might squeeze it by sprinkling it again and again with water. If having formed a wish he were to scatter sand in a trough and squeeze it by sprinkling it again and again with water, he would be incapable of achieving oil; if having formed no wish he were to scatter sand in a trough and squeeze it by sprinkling it again and again with water, he would be incapable of achieving oil; if having formed both a wish and no wish he were to scatter sand in a trough and squeeze it by sprinkling it again and again with water, he would be incapable of achieving oil; if having formed neither a wish nor no wish he were to scatter sand in a trough and squeeze it by sprinkling it again and again with water, he would be incapable of achieving oil. What is the reason for this? For this is an unwise way, Bhūmija, for the achievement of oil. Just so, Bhūmija, whatever ascetics or brahmins having wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, if they live the holy life having formed a wish, they are incapable of achieving the fruit; if they live the holy life having formed no wish, they are incapable of achieving the fruit; if they live the holy life having formed both a wish and no wish, they are incapable of achieving the fruit; if they live the holy life having formed neither a wish nor no wish, they are incapable of achieving the fruit. What is the reason for this? For this is an unwise way, Bhūmija, for the achievement of the fruit.

"Just as, Bhūmija, a man desiring milk, seeking milk, wandering about in search of milk, might pull a cow with a young calf by the horn. If having formed a wish he were to pull a cow with a young calf by the horn, he would be incapable of achieving milk; if they live the holy life having formed no wish, etc. if they live the holy life wisely having formed both a wish and no wish, etc. if having formed neither a wish nor no wish he were to pull a cow with a young calf by the horn, he would be incapable of achieving milk. What is the reason for this? For this is an unwise way, Bhūmija, for the achievement of milk. Just so, Bhūmija, whatever ascetics or brahmins having wrong view, etc. having wrong concentration, if they live the holy life having formed a wish, they are incapable of achieving the fruit; if they live the holy life having formed no wish, etc. if they live the holy life wisely having formed both a wish and no wish, etc. if they live the holy life having formed neither a wish nor no wish, they are incapable of achieving the fruit. What is the reason for this? For this is an unwise way, Bhūmija, for the achievement of the fruit.

226. "Just as, Bhūmija, a man desiring butter, seeking butter, wandering about in search of butter, having poured water into a pot, might churn it with a churning-stick. If having formed a wish he were to pour water into a pot and churn it with a churning-stick, he would be incapable of achieving butter; if they live the holy life having formed no wish, etc. if they live the holy life wisely having formed both a wish and no wish, etc. if having formed neither a wish nor no wish he were to pour water into a pot and churn it with a churning-stick, he would be incapable of achieving butter. What is the reason for this? For this is an unwise way, Bhūmija, for the achievement of butter. Just so, Bhūmija, whatever ascetics or brahmins having wrong view, etc. having wrong concentration, if they live the holy life having formed a wish, they are incapable of achieving the fruit; if they live the holy life having formed no wish, etc. if they live the holy life wisely having formed both a wish and no wish, etc. if they live the holy life having formed neither a wish nor no wish, they are incapable of achieving the fruit. What is the reason for this? For this is an unwise way, Bhūmija, for the achievement of the fruit.

"Just as, Bhūmija, a man desiring fire, seeking fire, wandering about in search of fire, having taken wet wood with sap as an upper fire-stick, might rub it. If having formed a wish he were to take wet wood with sap as an upper fire-stick and rub it, he would be incapable of achieving fire; if they live the holy life having formed no wish, etc. if they live the holy life wisely having formed both a wish and no wish, etc. if having formed neither a wish nor no wish he were to take wet wood with sap as an upper fire-stick and rub it, he would be incapable of achieving fire. What is the reason for this? For this is an unwise way, Bhūmija, for the achievement of fire. Just so, Bhūmija, whatever ascetics or brahmins having wrong view, etc. having wrong concentration, if they live the holy life having formed a wish, they are incapable of achieving the fruit; if having formed no wish, etc. if having formed both a wish and no wish, etc. if they live the holy life having formed neither a wish nor no wish, they are incapable of achieving the fruit. What is the reason for this? For this is an unwise way, Bhūmija, for the achievement of the fruit. For whatever ascetics or brahmins, Bhūmija, having right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, if they live the holy life having formed a wish, they are capable of achieving the fruit; if having formed no wish they live the holy life, they are capable of achieving the fruit; if having formed both a wish and no wish they live the holy life, they are capable of achieving the fruit; if having formed neither a wish nor no wish they live the holy life, they are capable of achieving the fruit. What is the reason for this? For this is a wise way, Bhūmija, for the achievement of the fruit.

227. "Just as, Bhūmija, a man desiring oil, seeking oil, wandering about in search of oil, having scattered sesamum-grinding in a trough, might squeeze it by sprinkling it again and again with water. If having formed a wish he were to scatter sesamum-grinding in a trough and squeeze it by sprinkling it again and again with water, he would be capable of achieving oil; if they live the holy life having formed no wish, etc. if they live the holy life wisely having formed both a wish and no wish, etc. if having formed neither a wish nor no wish he were to scatter sesamum-grinding in a trough and squeeze it by sprinkling it again and again with water, he would be capable of achieving oil. What is the reason for this? For this is a wise way, Bhūmija, for the achievement of oil. Just so, Bhūmija, whatever ascetics or brahmins having right view, etc. having right concentration, if they live the holy life having formed a wish, they are capable of achieving the fruit; if they live the holy life having formed no wish, etc. if they live the holy life wisely having formed both a wish and no wish, etc. if having formed neither a wish nor no wish they live the holy life, they are capable of achieving the fruit. What is the reason for this? For this is a wise way, Bhūmija, for the achievement of the fruit.

"Just as, Bhūmija, a man desiring milk, seeking milk, wandering about in search of milk, might pull a cow with a young calf by the udder. If having formed a wish he were to pull a cow with a young calf by the udder, he would be capable of achieving milk; if they live the holy life having formed no wish, etc. if they live the holy life wisely having formed both a wish and no wish, etc. if having formed neither a wish nor no wish he were to pull a cow with a young calf by the udder, he would be capable of achieving milk. What is the reason for this? For this is a wise way, Bhūmija, for the achievement of milk. Just so, Bhūmija, whatever ascetics or brahmins having right view, etc. having right concentration, if having formed a wish, etc. if they live the holy life having formed no wish, etc. if they live the holy life wisely having formed both a wish and no wish, etc. if having formed neither a wish nor no wish they live the holy life, they are capable of achieving the fruit. What is the reason for this? For this is a wise way, Bhūmija, for the achievement of the fruit.

228. "Just as, Bhūmija, a man desiring butter, seeking butter, wandering about in search of butter, having poured curds into a pot, might churn it with a churning-stick. If having formed a wish he were to pour curds into a pot and churn it with a churning-stick, he would be capable of achieving butter; if having formed no wish... if having formed both a wish and no wish... if having formed neither a wish nor no wish he were to pour curds into a pot and churn it with a churning-stick, he would be capable of achieving butter. What is the reason for this? For this is a wise way, Bhūmija, for the achievement of butter. Just so, Bhūmija, whatever ascetics or brahmins having right view, etc. having right concentration, if they live the holy life having formed a wish, they are capable of achieving the fruit; if having formed no wish... if having formed both a wish and no wish... if having formed neither a wish nor no wish they live the holy life, they are capable of achieving the fruit. What is the reason for this? For this is a wise way, Bhūmija, for the achievement of the fruit.

"Just as, Bhūmija, a man desiring fire, seeking fire, wandering about in search of fire, having taken dry wood, a dead tree, as an upper fire-stick, might rub it; if having formed a wish... if having formed no wish... if having formed both a wish and no wish... if having formed neither a wish nor no wish he were to take dry wood, a dead tree, as an upper fire-stick and rub it, he would be capable of achieving fire. What is the reason for this? For this is a wise way, Bhūmija, for the achievement of fire. Just so, Bhūmija, whatever ascetics or brahmins having right view, etc. having right concentration, if they live the holy life having formed a wish, they are capable of achieving the fruit; if having formed no wish they live the holy life, they are capable of achieving the fruit; if having formed both a wish and no wish they live the holy life, they are capable of achieving the fruit; if having formed neither a wish nor no wish they live the holy life, they are capable of achieving the fruit. What is the reason for this? For this is a wise way, Bhūmija, for the achievement of the fruit.

"If indeed, Bhūmija, these four similes were to occur to Prince Jayasena, it would not be wonderful that Prince Jayasena would be pleased with you, and being pleased would show you a sign of his pleasure." "But how, venerable sir, would these four similes occur to me for Prince Jayasena, simple, never heard before, as they do to the Blessed One?"

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

The Discourse on Bhūmija is concluded as sixth.

7. The Discourse on Anuruddha

229. 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 addressed a certain man - "Come, my good man, go to where the Venerable Anuruddha is; having approached, in my name pay respect with your head at the Venerable Anuruddha's feet - 'The carpenter Pañcakaṅga, venerable sir, pays respect with his head at the Venerable Anuruddha's feet'; and say this - 'May the Venerable Anuruddha consent to accept a meal from the carpenter Pañcakaṅga for tomorrow as the fourth with himself, venerable sir; and may the Venerable Anuruddha please come early, venerable sir; the carpenter Pañcakaṅga, venerable sir, has much to do, has many duties with the king's business.'" "Yes, venerable sir," that man replied to the carpenter Pañcakaṅga and approached the Venerable Anuruddha; having approached, he paid respect to the Venerable Anuruddha and sat down to one side. Seated to one side, that man said this to the Venerable Anuruddha - "The carpenter Pañcakaṅga, venerable sir, pays respect with his head at the Venerable Anuruddha's feet, and says thus - 'May the Venerable Anuruddha consent to accept a meal from the carpenter Pañcakaṅga for tomorrow as the fourth with himself, venerable sir; and may the Venerable Anuruddha please come early, venerable sir; the carpenter Pañcakaṅga, venerable sir, has much to do, has many duties with the king's business.'" The Venerable Anuruddha consented by silence.

230. Then the Venerable Anuruddha, after that night had passed, in the earlier period of the day, having dressed, taking his bowl and robe, approached the dwelling of the carpenter Pañcakaṅga; having approached, he sat down on the prepared seat. Then the carpenter Pañcakaṅga with his own hand satisfied and served the Venerable Anuruddha with superior solid and soft food. Then the carpenter Pañcakaṅga, when the Venerable Anuruddha had finished eating and had removed his hand from the bowl, having taken a certain low seat, sat down to one side. Seated to one side, the carpenter Pañcakaṅga said this to the Venerable Anuruddha -

"Here, venerable sir, elder monks, having approached me, said thus - 'Develop the limitless liberation of mind, householder.' Some elder monks said thus - 'Develop the exalted liberation of mind, householder.' This limitless liberation of mind, venerable sir, and this exalted liberation of mind - are these phenomena different in meaning and different in phrasing, or are they one in meaning and only different in phrasing?" "If so, householder, let what occurs to you about this very matter be stated. It will be unmistakable for you from this." "Venerable sir, it occurs to me thus - 'This limitless liberation of mind and this exalted liberation of mind - these phenomena are one in meaning and only different in phrasing.'" "This limitless liberation of mind, householder, and this exalted liberation of mind - these phenomena are different in meaning and different in phrasing. By this method too, householder, it should be known how these phenomena are different in meaning and different in phrasing.

"And what, householder, is the limitless liberation of mind? Here, 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. With a mind accompanied by compassion... with a mind accompanied by altruistic joy... he dwells having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth; Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will. This is called, householder, the limitless liberation of mind.

231. "And what, householder, is the exalted liberation of mind? Here, householder, a monk dwells having pervaded and resolved upon as far as one tree-root as exalted. This is called, householder, the exalted liberation of mind. Here again, householder, a monk dwells having pervaded and resolved upon as far as two or three tree-roots as exalted. This too is called, householder, the exalted liberation of mind. Here again, householder, a monk dwells having pervaded and resolved upon as far as one village territory as exalted. This too is called, householder, the exalted liberation of mind. Here again, householder, a monk dwells having pervaded and resolved upon as far as two or three village territories as exalted. This too is called, householder, the exalted liberation of mind. Here again, householder, a monk dwells having pervaded and resolved upon as far as one great kingdom as exalted. This too is called, householder, the exalted liberation of mind. Here again, householder, a monk dwells having pervaded and resolved upon as far as two or three great kingdoms as exalted. This too is called, householder, the exalted liberation of mind. Here again, householder, a monk dwells having pervaded and resolved upon as far as the earth bounded by the ocean as exalted. This too is called, householder, the exalted liberation of mind. By this method, householder, it should be known how these phenomena are different in meaning and different in phrasing.

232. "Householder, there are these four rebirths into existence. What are the four? Here, householder, a certain one dwells having pervaded and resolved upon 'limited radiance'. Upon the body's collapse at death, he is reborn in the company of the gods of limited radiance. Here again, householder, a certain one dwells having pervaded and resolved upon 'immeasurable radiance'. Upon the body's collapse at death, he is reborn in the company of the gods of immeasurable radiance. Here again, householder, a certain one dwells having pervaded and resolved upon 'defiled radiance'. Upon the body's collapse at death, he is reborn in the company of the gods of defiled radiance. Here again, householder, a certain one dwells having pervaded and resolved upon 'pure radiance'. Upon the body's collapse at death, he is reborn in the company of the gods of pure radiance. These, householder, are the four rebirths into existence.

"There comes a time, householder, when those deities gather together in one place; when they have gathered together in one place, diversity of colour is evident, but not diversity of radiance. Just as, householder, a man might bring many oil lamps into one house. When they have been brought into one house, diversity of flame would be evident, but not diversity of radiance; just so, householder, there comes a time when those deities gather together in one place; when they have gathered together in one place, diversity of colour is evident, but not diversity of radiance.

"There comes a time, householder, when those deities disperse from there; when they disperse from there, diversity of colour is evident and diversity of radiance as well. Just as, householder, a man might remove those many oil lamps from that house. When they have been removed from there, diversity of flame would be evident and diversity of radiance as well; just so, householder, there comes a time when those deities disperse from there; when they disperse from there, diversity of colour is evident and diversity of radiance as well.

"Householder, those deities do not think thus - 'This is ours as permanent' or 'as stable' or 'as eternal,' but wherever those deities settle, right there those deities delight. Just as, householder, flies being carried by a carrying pole or by a basket do not think thus - 'This is ours as permanent' or 'as stable' or 'as eternal,' but wherever those flies settle, right there those flies delight; just so, householder, those deities do not think thus - 'This is ours as permanent' or 'as stable' or 'as eternal,' but wherever those deities settle, right there those deities delight."

233. When this was said, the Venerable Sabhiya Kaccāna said this to the Venerable Anuruddha - "Good, venerable sir Anuruddha! And I have here a further question to ask. Those deities, venerable sir, who are radiant - are all those of limited radiance, or are there here some deities of immeasurable radiance?" "In that respect, friend Kaccāna, there are here some deities of limited radiance, but there are here some deities of immeasurable radiance." "What, venerable sir Anuruddha, is the cause, what is the condition, by which among those deities reborn in one order of gods, there are here some deities of limited radiance, but there are here some deities of immeasurable radiance?"

"If so, friend Kaccāna, I will ask you a question about this very matter. As it pleases you, so you should answer it. What do you think, friend Kaccāna, that monk who dwells having pervaded and resolved upon as far as one tree-root as 'exalted', and that monk who dwells having pervaded and resolved upon as far as two or three tree-roots as 'exalted' - of these two developments of mind, which development of mind is more exalted?" "That monk, venerable sir, who dwells having pervaded and resolved upon as far as two or three tree-roots as 'exalted' - this of these two developments of mind is more exalted."

"What do you think, friend Kaccāna, that monk who dwells having pervaded and resolved upon as far as two or three tree-roots as 'exalted', and that monk who dwells having pervaded and resolved upon as far as one village territory as 'exalted' - of these two developments of mind, which development of mind is more exalted?" "That monk, venerable sir, who dwells having pervaded and resolved upon as far as one village territory as 'exalted' - this of these two developments of mind is more exalted."

"What do you think, friend Kaccāna, that monk who dwells having pervaded and resolved upon as far as one village territory as 'exalted', and that monk who dwells having pervaded and resolved upon as far as two or three village territories as 'exalted' - of these two developments of mind, which development of mind is more exalted?" "That monk, venerable sir, who dwells having pervaded and resolved upon as far as two or three village territories as 'exalted' - this of these two developments of mind is more exalted."

"What do you think, friend Kaccāna, that monk who dwells having pervaded and resolved upon as far as two or three village territories as 'exalted', and that monk who dwells having pervaded and resolved upon as far as one great kingdom as 'exalted' - of these two developments of mind, which development of mind is more exalted?" "That monk, venerable sir, who dwells having pervaded and resolved upon as far as one great kingdom as 'exalted' - this of these two developments of mind is more exalted."

"What do you think, friend Kaccāna, that monk who dwells having pervaded and resolved upon as far as one great kingdom as 'exalted', and that monk who dwells having pervaded and resolved upon as far as two or three great kingdoms as 'exalted' - of these two developments of mind, which development of mind is more exalted?" "That monk, venerable sir, who dwells having pervaded and resolved upon as far as two or three great kingdoms as 'exalted' - this of these two developments of mind is more exalted."

"What do you think, friend Kaccāna, that monk who dwells having pervaded and resolved upon as far as two or three great kingdoms as 'exalted', and that monk who dwells having pervaded and resolved upon as far as the earth bounded by the ocean as 'exalted' - of these two developments of mind, which development of mind is more exalted?" "That monk, venerable sir, who dwells having pervaded and resolved upon as far as the earth bounded by the ocean as 'exalted' - this of these two developments of mind is more exalted." "This, friend Kaccāna, is the cause, this is the condition, by which among those deities reborn in one order of gods, there are here some deities of limited radiance, but there are here some deities of immeasurable radiance."

234. "Good, venerable sir Anuruddha! And I have here a further question to ask. As far as, venerable sir, deities are radiant - are all those of defiled radiance, or are there here some deities of pure radiance?" "In that respect, friend Kaccāna, there are here some deities of defiled radiance, but there are here some deities of pure radiance." "What, venerable sir Anuruddha, is the cause, what is the condition, by which among those deities reborn in one order of gods, there are here some deities of defiled radiance, but there are here some deities of pure radiance?"

"If so, friend Kaccāna, 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, friend Kaccāna, when an oil lamp is burning, the oil is impure and the wick is impure. Because of the impurity of the oil and because of the impurity of the wick, it burns as if dimly; just so, friend Kaccāna, here a certain monk dwells having pervaded and resolved upon 'defiled radiance'; his bodily inertia is not well calmed, his sloth and torpor are not well removed, his restlessness and remorse are not well disciplined. Because of the bodily inertia not being well calmed, because of the sloth and torpor not being well removed, because of the restlessness and remorse not being well disciplined, he burns as if dimly. Upon the body's collapse at death, he is reborn in the company of the gods of defiled radiance. Just as, friend Kaccāna, when an oil lamp is burning, the oil is pure and the wick is pure. Because of the purity of the oil and because of the purity of the wick, it does not burn as if dimly; just so, friend Kaccāna, here a certain monk dwells having pervaded and resolved upon 'pure radiance'. His bodily inertia is well calmed, his sloth and torpor are well removed, his restlessness and remorse are well disciplined. Because of the bodily inertia being well calmed, because of the sloth and torpor being well removed, because of the restlessness and remorse being well disciplined, he does not burn as if dimly. Upon the body's collapse at death, he is reborn in the company of the gods of pure radiance. This, friend Kaccāna, is the cause, this is the condition, by which among those deities reborn in one order of gods, there are here some deities of defiled radiance, but there are here some deities of pure radiance."

235. When this was said, the Venerable Sabhiya Kaccāna said this to the Venerable Anuruddha - "Good, venerable sir Anuruddha! Venerable sir, the Venerable Anuruddha does not say thus - 'Thus have I heard' or 'Thus it ought to be'; and yet, venerable sir, the Venerable Anuruddha speaks just thus: 'Those deities are thus, those deities are such.' It occurs to me, venerable sir, thus - 'Certainly the Venerable Anuruddha has previously dwelt together with those deities, conversed, and engaged in discussion.'" "Certainly this speech has been spoken by you, friend Kaccāna, having approached and accused, but I will explain to you - 'For a long time, friend Kaccāna, I have previously dwelt together with those deities, conversed, and engaged in discussion.'"

When this was said, the Venerable Sabhiya Kaccāna said this to the carpenter Pañcakaṅga - "It is a gain for you, householder, it is well gained for you, householder, that you have abandoned that matter of uncertainty, and we have received this exposition of the Teaching for hearing."

The Discourse on Anuruddha is concluded as seventh.

8. The Discourse on Mental impurities

236. Thus have I heard - On one occasion the Blessed One was dwelling at Kosambī in Ghosita's park. Now at that time the monks at Kosambī were quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, dwelling thus. Then a certain monk approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, that monk said this to the Blessed One - "Here, venerable sir, the monks at Kosambī are quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, dwelling thus. It would be good, venerable sir, if the Blessed One would approach those monks, out of compassion." The Blessed One consented by silence. Then the Blessed One approached those monks; having approached, he said this to those monks - "Enough, monks, no quarrel, no dispute, no strife, no contention."

When this was said, a certain monk said this to the Blessed One - "Wait, venerable sir! The Blessed One is the lord of the Teaching; let the Blessed One live at ease, venerable sir, devoted to pleasant abiding in the present life; we will become known by this quarrel, dispute, strife, and contention." For the second time the Blessed One said this to those monks - "Enough, monks, no quarrel, no dispute, no strife, no contention." For the second time that monk said this to the Blessed One - "Wait, venerable sir! The Blessed One is the lord of the Teaching; let the Blessed One live at ease, venerable sir, devoted to pleasant abiding in the present life; we will become known by this quarrel, dispute, strife, and contention." For the third time the Blessed One said this to those monks - "Enough, monks, no quarrel, no dispute, no strife, no contention." For the third time that monk said this to the Blessed One - "Wait, venerable sir, the Blessed One is the lord of the Teaching; let the Blessed One live at ease, venerable sir, devoted to pleasant abiding in the present life; we will become known by this quarrel, dispute, strife, and contention."

Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Kosambī for almsfood. Having walked for almsfood in Kosambī, after the meal, having returned from his alms round, having set in order his lodging, taking his bowl and robe, while standing, he spoke these verses –

237.

"People of great noise and alike, not one among them thought himself a fool;

When the Community was being split, they did not think any further about another.

"Confused, though speaking like the wise, speakers whose range is mere words;

As far as they wish to stretch their mouths, they do not know by what they are led.

"'He reviled me, he struck me, he defeated me, he robbed me';

For those who harbour such thoughts, enmity is not appeased.

"'He reviled me, he struck me, he defeated me, he robbed me';

For those who do not harbour such thoughts, enmity is appeased.

"For never indeed are enmities appeased by enmity here;

By non-enmity they are appeased; this is an eternal principle.

"Others do not understand that we here are perishing;

Those who understand this, thereby their quarrels are appeased.

"Bone-breakers, life-takers, those who steal cattle, horses, and wealth;

Even for those plundering the country, there is association;

Why should there not be for you?

"If one should find a prudent companion,

A fellow traveller, living well, wise;

Having overcome all dangers,

One should wander with him, glad and mindful.

"If one should not find a prudent companion,

A fellow traveller, living well, wise;

Like a king abandoning a conquered kingdom,

One should wander alone, like an elephant in the forest.

"Better is the life of one alone; there is no companionship with a fool;

One should wander alone and not do evil deeds,

Living at ease, like an elephant in the forest."

238. Then the Blessed One, having spoken these verses while standing, approached the village of Bālakaloṇakāra. Now at that time the Venerable Bhagu was dwelling at the village of Bālakaloṇakāra. The Venerable Bhagu saw the Blessed One coming from afar. Having seen him, he prepared a seat and water for washing the feet. The Blessed One sat down on the prepared seat. Having sat down, he washed his feet. The Venerable Bhagu also, having paid respect to the Blessed One, sat down to one side. To the Venerable Bhagu seated to one side, the Blessed One said this - "Is it bearable, monk, is it endurable, are you not troubled about almsfood?" "It is bearable, Blessed One, it is endurable, Blessed One; and I am not, venerable sir, troubled about almsfood." Then the Blessed One, having instructed, encouraged, inspired, and gladdened the Venerable Bhagu with a talk on the Teaching, rising from his seat, approached the Eastern Bamboo Grove.

Now at that time the Venerable Anuruddha and the Venerable Nandiya and the Venerable Kimila were dwelling in the Eastern Bamboo Grove. The grove-keeper saw the Blessed One coming from afar. Having seen the Blessed One, he said this - "Do not, Great Ascetic, enter this grove. There are here three sons of good family dwelling intent on their own welfare. Do not cause them discomfort." The Venerable Anuruddha heard the grove-keeper conversing with the Blessed One. Having heard, he said this to the grove-keeper - "Do not, friend grove-keeper, obstruct the Blessed One. Our Teacher, the Blessed One, has arrived."

239. Then the Venerable Anuruddha approached the Venerable Nandiya and the Venerable Kimila; having approached, he said this to the Venerable Nandiya and the Venerable Kimila - "Come forth, venerable sirs, come forth, venerable sirs, our Teacher, the Blessed One, has arrived." Then the Venerable Anuruddha and the Venerable Nandiya and the Venerable Kimila went forward to meet the Blessed One - one received the Blessed One's bowl and robe, one prepared a seat, one set up water for washing the feet. The Blessed One sat down on the prepared seat. Having sat down, he washed his feet. Those venerable ones too, having paid respect to the Blessed One, sat down to one side. To the Venerable Anuruddha seated to one side, the Blessed One said this - "Is it bearable for you, Anuruddha, is it endurable, are you not troubled about almsfood?" "It is bearable, Blessed One, it is endurable, Blessed One; and we, venerable sir, are not troubled about almsfood." "But do you, Anuruddha, dwell in unity, being joyful, without contention, blended like milk and water, regarding one another with eyes of affection?" "Truly we, venerable sir, dwell in unity, being joyful, without contention, blended like milk and water, regarding one another with eyes of affection." "But in what way do you, Anuruddha, dwell in unity, being joyful, without contention, blended like milk and water, regarding one another with eyes of affection?" "Here, venerable sir, it occurs to me thus - 'It is a gain for me indeed, it is well-gained for me indeed, that I dwell together with such fellows in the holy life.' For me, venerable sir, towards these venerable ones, bodily action of friendliness is present both openly and in private, verbal action of friendliness is present both openly and in private, mental action of friendliness is present both openly and in private. It occurs to me, venerable sir, thus - 'What if I were to set aside my own mind and act according to the mind of these venerable ones.' So I, venerable sir, having set aside my own mind, act according to the mind of these venerable ones. For our bodies are indeed different, venerable sir, but our minds, methinks, are one."

The Venerable Nandiya also etc. The Venerable Kimila also said this to the Blessed One - "For me too, venerable sir, it occurs thus - 'It is a gain for me indeed, it is well-gained for me indeed, that I dwell together with such fellows in the holy life.' For me, venerable sir, towards these venerable ones, bodily action of friendliness is present both openly and in private, verbal action of friendliness is present both openly and in private, mental action of friendliness is present both openly and in private. It occurs to me, venerable sir, thus - 'What if I were to set aside my own mind and act according to the mind of these venerable ones.' So I, venerable sir, having set aside my own mind, act according to the mind of these venerable ones. For our bodies are indeed different, venerable sir, but our minds, methinks, are one. Thus indeed we, venerable sir, dwell in unity, being joyful, without contention, blended like milk and water, regarding one another with eyes of affection."

240. "Good, good, Anuruddha! But do you, Anuruddha, dwell diligent, ardent, and resolute?" "Truly we, venerable sir, dwell diligent, ardent, and resolute." "But in what way do you, Anuruddha, dwell diligent, ardent, and resolute?" "Here, venerable sir, among us whoever first returns from the village from almsfood, he prepares the seats, sets out drinking water and water for washing, sets out the slop basin. Whoever returns last from the village from almsfood - if there is leftover food, if he wishes he eats; if he does not wish he throws it away where there is little green vegetation, or drops it in water without living creatures - he sets in order the seats, sets in order the drinking water and water for washing, having washed the slop basin sets it in order, sweeps the refectory. Whoever sees the drinking water pot or the water pot for washing or the toilet water pot empty and hollow, he sets it up. If it is too heavy for him, having called a second by hand gesture, we set it up by joining hands, but we, venerable sir, do not on that account break into speech. And every five days we, venerable sir, sit together for the whole night in discussion on the Teaching. Thus indeed we, venerable sir, dwell diligent, ardent, and resolute."

241. "Good, good, Anuruddha! But is there, Anuruddha, for you who dwell thus diligent, ardent, and resolute, any attained super-human achievement, a distinction of knowledge and vision worthy of the noble ones, a comfortable abiding?" "Here we, venerable sir, dwelling diligent, ardent, and resolute, perceive light and vision of forms. But that light of ours before long disappears, and the vision of forms; and we do not penetrate that sign."

"That sign, Anuruddha, should be penetrated by you. I too, Anuruddha, before the enlightenment, while still unenlightened, being just a Bodhisatta, perceived light and vision of forms. But that light of mine before long disappeared, and the vision of forms. It occurred to me, Anuruddha: 'What is the cause, what is the condition, by which my light disappears and the vision of forms?' It occurred to me, Anuruddha: 'Sceptical doubt arose in me, and because of sceptical doubt my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. I shall act in such a way that sceptical doubt will not arise in me again.'"

"So I, Anuruddha, dwelling diligent, ardent, and resolute, perceive light and vision of forms. But that light of mine before long disappeared, and the vision of forms. It occurred to me, Anuruddha: 'What is the cause, what is the condition, by which my light disappears and the vision of forms?' It occurred to me, Anuruddha: 'Inattention arose in me, and because of inattention my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. I shall act in such a way that sceptical doubt will not arise in me again, nor inattention.'"

"So I, Anuruddha, etc. It occurred to me, Anuruddha: 'Sloth and torpor arose in me, and because of sloth and torpor my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. I shall act in such a way that sceptical doubt will not arise in me again, nor inattention, nor sloth and torpor.'"

"So I, Anuruddha, etc. It occurred to me, Anuruddha: 'Trepidation arose in me, and because of trepidation my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. Just as, Anuruddha, a man travelling on a highway, quails might fly up on both sides of him, and on that account trepidation might arise in him; just so, Anuruddha, trepidation arose in me, and because of trepidation my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. I shall act in such a way that sceptical doubt will not arise in me again, nor inattention, nor sloth and torpor, nor trepidation.'"

"So I, Anuruddha, etc. It occurred to me, Anuruddha: 'Elation arose in me, and because of elation my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. Just as, Anuruddha, a man seeking one treasure opening might at once find five treasure openings, on that account elation might arise in him; just so indeed, Anuruddha, elation arose in me, and because of elation my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. I will act in such a way that sceptical doubt will not arise in me again, nor inattention, nor sloth and torpor, nor trepidation, nor elation.'

"So I, Anuruddha, etc. It occurred to me, Anuruddha: 'Inertia arose in me, and because of inertia my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. I will act in such a way that sceptical doubt will not arise in me again, nor inattention, nor sloth and torpor, nor trepidation, nor elation, nor inertia.'

"So I, Anuruddha, etc. It occurred to me, Anuruddha: 'Excess of energy arose in me, and because of excess of energy my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. Just as, Anuruddha, a man might grasp a quail tightly with both hands, it would die right there; just so indeed, Anuruddha, excess of energy arose in me, and because of excess of energy my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. I will act in such a way that sceptical doubt will not arise in me again, nor inattention, nor sloth and torpor, nor trepidation, nor elation, nor inertia, nor excess of energy.'

"So I, Anuruddha, etc. It occurred to me, Anuruddha: 'Deficiency of energy arose in me, and because of deficiency of energy my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. Just as, Anuruddha, a man might grasp a quail loosely, it would fly away from his hand; just so indeed, Anuruddha, deficiency of energy arose in me, and because of deficiency of energy my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. I will act in such a way that sceptical doubt will not arise in me again, nor inattention, nor sloth and torpor, nor trepidation, nor elation, nor inertia, nor excess of energy, nor deficiency of energy.'

"So I, Anuruddha, etc. It occurred to me, Anuruddha: 'Longing arose in me, and because of longing my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. I will act in such a way that sceptical doubt will not arise in me again, nor inattention, nor sloth and torpor, nor trepidation, nor elation, nor inertia, nor excess of energy, nor deficiency of energy, nor longing.'

"So I, Anuruddha, etc. It occurred to me, Anuruddha: 'Perception of diversity arose in me, and because of perception of diversity my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. I will act in such a way that sceptical doubt will not arise in me again, nor inattention, nor sloth and torpor, nor trepidation, nor elation, nor inertia, nor over-exerted energy, nor over-slack energy, nor longing, nor perception of diversity.'

"So I, Anuruddha, dwelling diligent, ardent, and resolute, perceive light and vision of forms. But that light of mine before long disappeared, and the vision of forms. To me, Anuruddha, this occurred: 'What is the cause, what is the condition, by which my light disappears and the vision of forms?' It occurred to me, Anuruddha: 'Excessive meditation on forms arose in me, and because of excessive meditation on forms my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. I will act in such a way that sceptical doubt will not arise in me again, nor inattention, nor sloth and torpor, nor trepidation, nor elation, nor inertia, nor over-exerted energy, nor over-slack energy, nor longing, nor perception of diversity, nor excessive meditation on forms.'

242. "So I, Anuruddha, having understood 'sceptical doubt is an impurity of the mind' - thus having understood, abandoned sceptical doubt, the impurity of the mind; having understood 'inattention is an impurity of the mind' - thus having understood, abandoned inattention, the impurity of the mind; having understood 'sloth and torpor is an impurity of the mind' - thus having understood, abandoned sloth and torpor, the impurity of the mind; having understood 'trepidation is an impurity of the mind' - thus having understood, abandoned trepidation, the impurity of the mind; having understood 'elation is an impurity of the mind' - thus having understood, abandoned elation, the impurity of the mind; having understood 'inertia is an impurity of the mind' - thus having understood, abandoned inertia, the impurity of the mind; having understood 'excess of energy is an impurity of the mind' - thus having understood, abandoned excess of energy, the impurity of the mind; having understood 'deficiency of energy is an impurity of the mind' - thus having understood, abandoned deficiency of energy, the impurity of the mind; having understood 'longing is an impurity of the mind' - thus having understood, abandoned longing, the impurity of the mind; having understood 'perception of diversity is an impurity of the mind' - thus having understood, abandoned perception of diversity, the impurity of the mind; having understood 'excessive meditation on forms is an impurity of the mind' - thus having understood, abandoned excessive meditation on forms, the impurity of the mind.

243. "So I, Anuruddha, dwelling diligent, ardent, and resolute, perceive light indeed, but do not see forms; I see forms indeed, but do not perceive light - for the entire night, for the entire day, for the entire night and day. It occurred to me, Anuruddha: 'What is the cause, what is the condition, that I perceive light indeed but do not see forms; I see forms indeed but do not perceive light - for the entire night, for the entire day, for the entire night and day?' It occurred to me, Anuruddha: 'At whatever time I, not attending to the sign of forms, attend to the sign of light, at that time I perceive light indeed, but do not see forms. But at whatever time I, not attending to the sign of light, attend to the sign of forms, at that time I see forms indeed but do not perceive light - for the entire night, for the entire day, for the entire night and day.'

"So I, Anuruddha, dwelling diligent, ardent, and resolute, perceive limited light and see limited forms; I perceive immeasurable light and see immeasurable forms - for the entire night, for the entire day, for the entire night and day. It occurred to me, Anuruddha: 'What is the cause, what is the condition, that I perceive limited light and see limited forms; I perceive immeasurable light and see immeasurable forms - for the entire night, for the entire day, for the entire night and day?' It occurred to me, Anuruddha: 'At whatever time my concentration is limited, at that time my eye is limited. With that limited eye I perceive limited light and see limited forms. But at whatever time my concentration is immeasurable, at that time my eye is immeasurable. With that immeasurable eye I perceive immeasurable light and see immeasurable forms - for the entire night, for the entire day, for the entire night and day.'

244. Since for me, Anuruddha, having understood 'sceptical doubt is an impurity of the mind' - thus having understood, sceptical doubt, the impurity of the mind, was abandoned; having understood 'inattention is an impurity of the mind' - thus having understood, inattention, the impurity of the mind, was abandoned; having understood 'sloth and torpor is an impurity of the mind' - thus having understood, sloth and torpor, the impurity of the mind, was abandoned; having understood 'trepidation is an impurity of the mind' - thus having understood, trepidation, the impurity of the mind, was abandoned; having understood 'elation is an impurity of the mind' - thus having understood, elation, the impurity of the mind, was abandoned; having understood 'inertia is an impurity of the mind' - thus having understood, inertia, the impurity of the mind, was abandoned; having understood 'excess of energy is an impurity of the mind' - thus having understood, excess of energy, the impurity of the mind, was abandoned; having understood 'deficiency of energy is an impurity of the mind' - thus having understood, deficiency of energy, the impurity of the mind, was abandoned; having understood 'longing is an impurity of the mind' - thus having understood, longing, the impurity of the mind, was abandoned; having understood 'perception of diversity is an impurity of the mind' - thus having understood, perception of diversity, the impurity of the mind, was abandoned; having understood 'excessive meditation on forms is an impurity of the mind' - thus having understood, excessive meditation on forms, the impurity of the mind, was abandoned.

245. It occurred to me, Anuruddha: 'Those impurities of the mind that were mine have been abandoned by me. Well then, now I shall develop concentration in three ways.' So I, Anuruddha, developed concentration with applied thought and with sustained thought, developed concentration without applied thought but with sustained thought only, developed concentration without applied thought and without sustained thought, developed concentration with rapture, developed concentration without rapture, developed concentration accompanied by pleasure, developed concentration accompanied by equanimity. Since for me, Anuruddha, concentration with applied thought and with sustained thought had been developed, concentration without applied thought but with sustained thought only had been developed, concentration without applied thought and without sustained thought had been developed, concentration with rapture had been developed, concentration without rapture had been developed, concentration accompanied by pleasure had been developed, concentration accompanied by equanimity had been developed. And knowledge and vision arose in me: 'Unshakable is my liberation of mind. This is the last birth, there is now no more rebirth.'

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

The Discourse on Impurities is concluded as eighth.

9. The Discourse on Fools and Wise Men

246. 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 -

"There are, monks, these three characteristics of a fool, signs of a fool, manifestations of a fool. What three? Here, monks, a fool is one who thinks badly thought thoughts, speaks badly spoken speech, and does badly done deeds. If, monks, this fool were not one who thinks badly thought thoughts, speaks badly spoken speech, and does badly done deeds, by what would the wise know him - 'This venerable one is a fool, a bad person'? But because, monks, a fool is one who thinks badly thought thoughts, speaks badly spoken speech, and does badly done deeds, therefore the wise know him - 'This venerable one is a fool, a bad person.' That fool, monks, experiences threefold suffering and displeasure in this very life. If, monks, a fool is seated in an assembly hall, or seated on a road, or seated at a crossroads; and there people discuss talk arising from that, suitable to that. If, monks, a fool is one who kills living beings, takes what is not given, engages in sexual misconduct, is a liar, indulges in spirits, liquor, and intoxicants which cause heedlessness, there, monks, the fool thinks thus - 'The talk that people discuss arising from that, suitable to that, those qualities indeed exist in me, and I am seen in those qualities.' This, monks, is the first suffering and displeasure that a fool experiences in this very life.

247. "Furthermore, monks, a fool sees kings, having seized a thief, a criminal, inflicting various bodily punishments - flogging with whips, flogging with canes, flogging with half-clubs, cutting off his hand, cutting off his foot, cutting off his hand and foot, cutting off his ear, cutting off his nose, cutting off his ear and nose, inflicting the "gruel pot" torture, inflicting the "shell-tonsure" torture, inflicting the "Rāhu's mouth" torture, inflicting the "fire garland" torture, inflicting the "hand torch" torture, inflicting the "grass-strip" torture, inflicting the "bark-dress" torture, inflicting the "antelope" torture, inflicting the "flesh-hook" torture, inflicting the "coin-cutting" torture, inflicting the "lye-pickling" torture, inflicting the "pivot-turning" torture, inflicting the "straw-chair" torture, pouring boiling oil on him, having him eaten by dogs, impaling him alive on a stake, cutting off his head with a sword. There, monks, the fool thinks thus - 'Because of whatever kind of evil deeds, kings, having seized a thief, a criminal, inflict various bodily punishments - they flog him with whips, etc. they cut off his head with a sword; those qualities indeed exist in me, and I am seen in those qualities. If kings were to know me, kings, having seized me too, would inflict various bodily punishments - they would flog me with whips, etc. they would impale me alive on a stake, they would cut off my head with a sword.' This too, monks, is the second suffering and displeasure that a fool experiences in this very life.

248. "Furthermore, monks, when a fool has climbed up onto a chair or climbed up onto a bed or is lying on the ground, whatever evil actions he has done in the past - misconduct by body, misconduct by speech, misconduct by mind - these hang over him at that time, hang down over him, hang heavily upon him. Just as, monks, the shadows of great mountain peaks in the afternoon period hang over the earth, hang down over it, hang heavily upon it; just so, monks, when a fool has climbed up onto a chair or climbed up onto a bed or is lying on the ground, whatever evil actions he has done in the past - misconduct by body, misconduct by speech, misconduct by mind - these hang over him at that time, hang down over him, hang heavily upon him. There, monks, the fool thinks thus - 'Indeed I have not done what is good, I have not done what is wholesome, I have not made a shelter for the fearful; I have done evil, I have done what is cruel, I have done what is wrong. As far as, friend, is the destination of those who have not done good, who have not done what is wholesome, who have not made a shelter for the fearful, who have done evil, who have done what is cruel, who have done what is wrong - to that destination I shall go after death.' He grieves, is wearied, laments, beats his breast and wails, falls into confusion. This too, monks, is the third suffering and displeasure that a fool experiences in this very life.

"That fool, monks, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Whatever, monks, one speaking rightly would say - 'completely undesirable, completely unpleasant, completely disagreeable' - it is of hell indeed that one speaking rightly would say - 'completely undesirable, completely unpleasant, completely disagreeable.' To such an extent, monks, even a simile is not easy to make for how painful the hells are."

249. When this was said, a certain monk said this to the Blessed One - "But is it possible, venerable sir, to make a simile?" "It is possible, monk" - the Blessed One said. Just as, monk, having seized a thief, a criminal, they might show him to the king - 'This, Sire, is a thief, a criminal; impose on him whatever punishment you wish.' The king might speak to him thus - 'Go, sirs, strike this man in the earlier period of the day with a hundred spears.' They would strike him in the earlier period of the day with a hundred spears. Then the king at the noon period of the day might speak thus - 'Hey, how is that man?' 'He is still alive, Sire.' The king might speak to him thus - 'Go, sirs, strike that man at the noon period of the day with a hundred spears.' They would strike him at the noon period of the day with a hundred spears. Then the king in the afternoon period of the day might speak thus - 'Hey, how is that man?' 'He is still alive, Sire.' The king might speak to him thus - 'Go, sirs, strike that man in the afternoon period of the day with a hundred spears.' They would strike him in the afternoon period of the day with a hundred spears. What do you think, monks, would that man, being struck with three hundred spears, on that account experience suffering and displeasure?" "Even being struck with one spear, venerable sir, that man would on that account experience suffering and displeasure, what then to say of three hundred spears?"

250. Then the Blessed One, having taken a small stone the size of a palm, addressed the monks - "What do you think, monks, which is greater - this small stone the size of a palm taken by me, or the Himalaya, the king of mountains?" "This is insignificant, venerable sir, this small stone the size of a palm taken by the Blessed One; compared with the Himalaya, the king of mountains, it does not amount to a reckoning, it does not amount to a fraction, it does not bear comparison." "Just so, monks, the suffering and displeasure that man experiences on account of being struck with three hundred spears, compared with the suffering of hell, does not amount to a reckoning, does not amount to a fraction, does not bear comparison."

"Then, monks, the guardians of hell inflict on him the torture called the fivefold binding - they drive a red-hot iron stake into his hand, they drive a red-hot iron stake into his other hand, they drive a red-hot iron stake into his foot, they drive a red-hot iron stake into his other foot, they drive a red-hot iron stake into the middle of his chest. There he experiences painful, sharp, severe, bitter feelings, and he does not die until that evil deed is exhausted. Then, monks, the guardians of hell lay him down and plane him with axes. There he experiences painful, sharp, etc. is exhausted. Then, monks, the guardians of hell, having seized him feet up and head down, plane him with adzes. There he experiences painful, sharp, etc. is exhausted. Then, monks, the guardians of hell, having yoked him to a chariot, drive him back and forth over ground that is blazing, in flames, aglow. There he experiences painful, sharp, etc. is exhausted. Then, monks, the guardians of hell make him climb up and down a great mountain of embers, blazing, in flames, aglow. There he experiences painful, sharp, severe, bitter feelings, and he does not die until that evil deed is exhausted. Then, monks, the guardians of hell, having seized him feet up and head down, throw him into a red-hot copper cauldron, blazing, in flames, aglow. There he is cooked, throwing up foam. There, being cooked, throwing up foam, he goes up once, he goes down once, he goes across once. There he experiences painful, sharp, severe, bitter feelings, and he does not die until that evil deed is exhausted. Then, monks, the guardians of hell throw him into the great hell. Now, monks, that great hell -

"Four-cornered, with four doors, divided into sections, measured;

Surrounded by an iron wall, covered over with iron.

"Its floor is made of iron, blazing, endowed with heat;

Having pervaded a hundred yojanas all around, it stands always."

"In many ways indeed, monks, I could speak a talk on hell; to such an extent, monks, it is not easy by description to reach how painful the hells are.

251. "There are, monks, animals that are grass-eaters. They eat both fresh grass and dry grass, gnawing with their teeth. And which, monks, are the animals that are grass-eaters? Elephants, horses, cattle, donkeys, goats, deer, or whatever other animals there are that are grass-eaters. That fool, monks, who formerly here was greedy for flavours, having done evil deeds here, upon the body's collapse at death, is reborn in the company of those beings who are grass-eaters.

"There are, monks, animals that are dung-eaters. They, having smelled the odour of dung from afar, run towards it - 'Here we shall eat, here we shall eat.' Just as brahmins run towards the odour of oblations - 'Here we shall eat, here we shall eat'; just so, monks, there are animals that are dung-eaters, they, having smelled the odour of dung from afar, run towards it - 'Here we shall eat, here we shall eat.' And which, monks, are the animals that are dung-eaters? Chickens, pigs, dogs, jackals, or whatever other animals there are that are dung-eaters. That fool, monks, who formerly here was greedy for flavours, having done evil deeds here, upon the body's collapse at death, is reborn in the company of those beings who are dung-eaters.

"There are, monks, animals that are born in darkness, grow old in darkness, and die in darkness. And which, monks, are the animals that are born in darkness, grow old in darkness, and die in darkness? Insects, maggots, earthworms, or whatever other animals there are that are born in darkness, grow old in darkness, and die in darkness. That fool, monks, who formerly here was greedy for flavours, having done evil deeds here, upon the body's collapse at death, is reborn in the company of those beings who are born in darkness, grow old in darkness, and die in darkness.

"There are, monks, animals that are born in water, grow old in water, and die in water. And which, monks, are the animals that are born in water, grow old in water, and die in water? Fish, turtles, crocodiles, or whatever other animals there are that are born in water, grow old in water, and die in water. That fool, monks, who formerly here was greedy for flavours, having done evil deeds here, upon the body's collapse at death, is reborn in the company of those beings who are born in water, grow old in water, and die in water.

"There are, monks, animals that are born in filth, grow old in filth, and die in filth. And which, monks, are the animals that are born in filth, grow old in filth, and die in filth? Those beings, monks, who are born in rotting fish, or grow old in rotting fish, or die in rotting fish, or in a rotting corpse, etc. or in rotting food, etc. or in a cesspool, etc. or are born in a sewer. That fool, monks, who formerly here was greedy for flavours, having done evil deeds here, upon the body's collapse at death, is reborn in the company of those beings who are born in filth, grow old in filth, and die in filth.

"In many ways indeed, monks, I could speak a talk on the animal realm; to such an extent, monks, it is not easy by description to reach how painful the animal realm is.

252. "Just as, monks, a man might throw a yoke with a single hole into the great ocean. The east wind would carry it westward, the west wind would carry it eastward, the north wind would carry it southward, the south wind would carry it northward. There might be a blind turtle, who would emerge once every hundred years. What do you think, monks, would that blind turtle insert his neck into that yoke with a single hole?" "If at all, venerable sir, only after a very long period has passed." "More quickly, monks, would that blind turtle insert his neck into that yoke with a single hole than I say would a fool who has gone once to the nether world attain human existence. What is the reason for this? For here, monks, there is no observance of righteousness, no living in spiritual calm, no doing of wholesome deeds, no doing of meritorious deeds. Here, monks, there prevails mutual devouring, devouring of the weak."

"That fool, monks, if at some time after a very long period has passed he attains human existence, it is in those low families - an outcast family, or a hunter family, or a basket-weaver family, or a chariot-maker family, or a refuse-collector family. He is reborn in such a family, poor, with little food and drink, with a difficult livelihood, where food and clothing are obtained with difficulty. And he is ugly, unsightly, dwarfish, sickly, blind or crippled or hunchbacked or paralysed, not an obtainer of food, drink, clothing, vehicles, garlands, perfumes and ointments, bedding, lodging and lighting. He practises misconduct by body, he practises misconduct by speech, he practises misconduct by mind. He, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell.

"Just as, monks, a gambler at the very first losing throw might lose his son, might lose his wife, might lose all his property, and might further undergo imprisonment. That losing throw is trifling, monks, by which that gambler at the very first losing throw might lose his son, might lose his wife, might lose all his property, and might further undergo imprisonment. But this is a far greater losing throw, that that fool, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. This, monks, is the entire complete plane of the fool."

253. "There are, monks, these three characteristics of a wise person, signs of a wise person, manifestations of a wise person. What three? Here, monks, a wise person is one who thinks well-thought thoughts, speaks well-spoken speech, and does well-done deeds. If, monks, this wise person were not one who thinks well-thought thoughts, speaks well-spoken speech, and does well-done deeds, by what would the wise know him - 'This venerable one is wise, a good person'? But because, monks, a wise person is one who thinks well-thought thoughts, speaks well-spoken speech, and does well-done deeds, therefore the wise know him - 'This venerable one is wise, a good person.' That wise person, monks, experiences threefold happiness and pleasure in this very life. If, monks, a wise person is seated in an assembly hall, or seated on a road, or seated at a crossroads; and there people discuss talk arising from that, suitable to that. If, monks, a wise person 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; there, monks, the wise person thinks thus - 'The talk that people discuss arising from that, suitable to that; those qualities indeed exist in me, and I am seen in those qualities.' This, monks, is the first happiness and pleasure that a wise person experiences in this very life.

254. "Furthermore, monks, a wise person sees kings, having seized a thief, a criminal, inflicting various bodily punishments - flogging with whips, flogging with canes, flogging with half-clubs, cutting off his hand, cutting off his foot, cutting off his hand and foot, cutting off his ear, cutting off his nose, cutting off his ear and nose, inflicting the "gruel pot" torture, inflicting the "shell-tonsure" torture, inflicting the "Rāhu's mouth" torture, inflicting the "fire garland" torture, inflicting the "hand torch" torture, inflicting the "grass-strip" torture, inflicting the "bark-dress" torture, inflicting the "antelope" torture, inflicting the "flesh-hook" torture, inflicting the "coin-cutting" torture, inflicting the "lye-pickling" torture, inflicting the "pivot-turning" torture, inflicting the "straw-chair" torture, pouring boiling oil on him, having him eaten by dogs, impaling him alive on a stake, cutting off his head with a sword. There, monks, the wise person thinks thus - 'Because of whatever kind of evil deeds, kings, having seized a thief, a criminal, inflict various bodily punishments - they flog him with whips, they flog him with canes, they flog him with half-clubs, they cut off his hand, they cut off his foot, they cut off his hand and foot, they cut off his ear, they cut off his nose, they cut off his ear and nose, they inflict the "gruel pot" torture, they inflict the "shell-tonsure" torture, they inflict the "Rāhu's mouth" torture, they inflict the "fire garland" torture, they inflict the "hand torch" torture, they inflict the "grass-strip" torture, they inflict the "bark-dress" torture, they inflict the "antelope" torture, they inflict the "flesh-hook" torture, they inflict the "coin-cutting" torture, they inflict the "lye-pickling" torture, they inflict the "pivot-turning" torture, they inflict the "straw-chair" torture, they pour boiling oil on him, they have him eaten by dogs, they impale him alive on a stake, they cut off his head with a sword - those qualities are not found in me, and I am not seen in those qualities.' This too, monks, is the second happiness and pleasure that a wise person experiences in this very life.

255. "Furthermore, monks, when a wise person has climbed up onto a chair or climbed up onto a bed or is lying on the ground, whatever good actions he has done in the past - good conduct by body, good conduct by speech, good conduct by mind - these hang over him at that time, etc. Just as, monks, the shadows of great mountain peaks in the afternoon period hang over the earth, hang down over it, hang heavily upon it; just so, monks, when a wise person has climbed up onto a chair or climbed up onto a bed or is lying on the ground, whatever good actions he has done in the past - good conduct by body, good conduct by speech, good conduct by mind - these hang over him at that time, hang down over him, hang heavily upon him. There, monks, the wise person thinks thus - 'Indeed I have not done evil, I have not done what is cruel, I have not done what is wrong; I have done what is good, I have done what is wholesome, I have made a shelter for the fearful. As far as, friend, is the destination of those who have not done evil, who have not done what is cruel, who have not done what is wrong, who have done good, who have done what is wholesome, who have made a shelter for the fearful - to that destination I shall go after death.' He does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. This too, monks, is the third happiness and pleasure that a wise person experiences in this very life.

"That wise person, monks, 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, is reborn in a fortunate realm, in a heavenly world. Whatever, monks, one speaking rightly would say - 'completely desirable, completely pleasant, completely agreeable' - it is of heaven indeed that one speaking rightly would say - 'completely desirable, completely pleasant, completely agreeable.' To such an extent, monks, even a simile is not easy to make for how pleasant the heavens are."

256. When this was said, a certain monk said this to the Blessed One - "But is it possible, venerable sir, to make a simile?" "It is possible, monk" - the Blessed One said. "Just as, monks, a wheel-turning monarch, possessed of seven treasures and four supernormal powers, on that account experiences happiness and pleasure. Which seven? Here, monks, for a king of the warrior caste, anointed on the head, on the uposatha day, the fifteenth, when he has bathed his head, is observing the uposatha, and has gone up to the upper terrace of the excellent palace, the divine wheel treasure becomes manifest, with a thousand spokes, with rim, with nave, complete in every respect. Having seen that, this occurs to the king of the warrior caste, anointed on the head – 'I have heard this: for whatever king of the warrior caste, anointed on the head, on the uposatha day, the fifteenth, when he has bathed his head, is observing the uposatha, and has gone up to the upper terrace of the excellent palace, the divine wheel treasure becomes manifest, with a thousand spokes, with rim, with nave, complete in every respect, he becomes a wheel-turning monarch. Could I indeed be a wheel-turning monarch?'

"Then, monks, the king of the warrior caste, anointed on the head, having taken a water-jug in his left hand, sprinkles the wheel treasure with his right hand – 'May the venerable wheel treasure roll forth, may the venerable wheel treasure conquer.' Then, monks, that wheel treasure rolls towards the eastern direction. The wheel-turning monarch follows right behind together with his fourfold army. And, monks, in whatever region the wheel treasure comes to rest, there the wheel-turning monarch takes up residence together with his fourfold army. Now, monks, whatever hostile kings there are in the eastern direction, they approach the wheel-turning monarch and say thus – 'Come indeed, great king! Welcome to you, great king! It is your own, great king! Instruct us, great king.' The wheel-turning monarch said thus – 'Living beings should not be killed, what is not given should not be taken, there should be no wrong conduct in sensual pleasures, falsehood should not be spoken, intoxicants should not be drunk, and eat as you have been accustomed to eat.' Now, monks, whatever hostile kings there are in the eastern direction, they become followers of the wheel-turning monarch.

257. "Then, monks, that wheel treasure, having plunged into the eastern ocean and having emerged, rolled towards the southern direction. Etc. Having plunged into the southern ocean and having emerged, it rolled towards the western direction. Having plunged into the western ocean and having emerged, it rolled towards the northern direction, and the wheel-turning monarch followed right behind together with his fourfold army. And, monks, in whatever region the wheel treasure comes to rest, there the wheel-turning monarch takes up residence together with his fourfold army.

"Now, monks, whatever hostile kings there are in the northern direction, they approach the wheel-turning monarch and say thus – 'Come indeed, great king! Welcome to you, great king! It is your own, great king! Instruct us, great king.' The wheel-turning monarch said thus – 'Living beings should not be killed, what is not given should not be taken, there should be no wrong conduct in sensual pleasures, falsehood should not be spoken, intoxicants should not be drunk; and eat as you have been accustomed to eat.' Now, monks, whatever hostile kings there are in the northern direction, they become followers of the wheel-turning monarch.

"Then, monks, that wheel treasure, having conquered the earth bounded by the ocean, having returned to that very royal city, stands, methinks, as if fixed on its axle at the door of the inner palace of the wheel-turning monarch, adorning the door of the inner palace of the wheel-turning monarch. For the wheel-turning monarch, monks, such a wheel treasure becomes manifest.

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

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

"Furthermore, monks, for the wheel-turning monarch a jewel treasure becomes manifest. That jewel is a lapis lazuli, beautiful, of pure origin, octagonal, well polished. Now, monks, the radiance of that jewel treasure spreads all around for a yojana. Once upon a time, monks, a wheel-turning monarch, testing that very jewel treasure, having arrayed the fourfold army, having raised the jewel to the top of the standard, set out in the dark of the night. Now, monks, whatever villages there were all around, they engaged in their activities by that light, thinking it was day. For the wheel-turning monarch, monks, such a jewel treasure becomes manifest.

"Furthermore, monks, for the wheel-turning monarch a woman treasure becomes manifest. She is lovely, beautiful, pleasing, endowed with the highest beauty of complexion, not too tall, not too short, not too thin, not too stout, not too dark, not too fair, surpassing human beauty, not attaining divine beauty. Now, monks, the bodily touch of that woman treasure is such as cotton-wool or silk-cotton. Now, monks, the limbs of that woman treasure are warm in the cold and cool in the heat. Now, monks, from the body of that woman treasure the fragrance of sandalwood wafts, and from her mouth the fragrance of waterlilies wafts. Now, monks, that woman treasure is one who rises before the wheel-turning monarch and retires after him, is obedient to his wishes, is agreeable in her conduct, and is pleasant in her speech. Now, monks, that woman treasure does not transgress against the wheel-turning monarch even in thought, how much less with the body? For the wheel-turning monarch, monks, such a woman treasure becomes manifest.

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

"Furthermore, monks, for the wheel-turning monarch, an adviser treasure becomes manifest - wise, experienced, intelligent, competent to cause the wheel-turning monarch to approach what should be approached, to withdraw from what should be withdrawn from, to establish what should be established. He approaches the wheel-turning monarch and says thus - 'May you, Sire, live at ease. I shall advise.' For the wheel-turning monarch, monks, such an adviser treasure becomes manifest. The wheel-turning monarch, monks, is possessed of these seven treasures.

259. "Which four supernormal powers? Here, monks, a wheel-turning monarch is handsome, good-looking, pleasing, endowed with the highest beauty of complexion, far surpassing other human beings. The wheel-turning monarch, monks, is possessed of this first supernormal power.

"Furthermore, monks, a wheel-turning monarch is long-lived, lasting long, far surpassing other human beings. The wheel-turning monarch, monks, is possessed of this second supernormal power.

"Furthermore, monks, a wheel-turning monarch is free from illness, free from disease, endowed with digestion that is even, neither too cold nor too hot, far surpassing other human beings. The wheel-turning monarch, monks, is possessed of this third supernormal power.

"Furthermore, monks, a wheel-turning monarch is dear and agreeable to brahmins and householders. Just as, monks, a father is dear and agreeable to his sons, just so, monks, a wheel-turning monarch is dear and agreeable to brahmins and householders. And to the wheel-turning monarch also, monks, the brahmins and householders are dear and agreeable. Just as, monks, sons are dear and agreeable to a father, just so, monks, to the wheel-turning monarch also, the brahmins and householders are dear and agreeable.

"Once upon a time, monks, a wheel-turning monarch departed for the pleasure ground with his fourfold army. Then, monks, the brahmins and householders approached the wheel-turning monarch and said thus - 'Go slowly, Sire, so that we may see you for a longer time.' The wheel-turning monarch also, monks, addressed his charioteer - 'Drive slowly, charioteer, so that the brahmins and householders may see me for a longer time.' The wheel-turning monarch, monks, is possessed of this fourth supernormal power. The wheel-turning monarch, monks, is possessed of these four supernormal powers.

"What do you think, monks, would a wheel-turning monarch, possessed of these seven treasures and these four supernormal powers, on that account experience happiness and pleasure?" "Even possessed of one treasure, venerable sir, a wheel-turning monarch would on that account experience happiness and pleasure, what then to say of seven treasures and four supernormal powers?"

260. Then the Blessed One, having taken a small stone the size of a palm, addressed the monks - "What do you think, monks, which is greater - this small stone the size of a palm taken by me, or the Himalaya, the king of mountains?" "This is insignificant, venerable sir, this small stone the size of a palm taken by the Blessed One; compared with the Himalaya, the king of mountains, it does not amount to a reckoning; it does not amount to a fraction; it does not bear comparison." "Just so, monks, the happiness and pleasure that a wheel-turning monarch, possessed of seven treasures and four supernormal powers, experiences on that account, compared with divine happiness, does not amount to a reckoning; it does not amount to a fraction; it does not bear comparison."

"That wise person, monks, if at some time after a very long period has passed he attains human existence, it is in those high families - a wealthy warrior family or a wealthy brahmin family or a wealthy householder family - in such a family he is reborn, rich, of great wealth, of great possessions, with abundant gold and silver, with abundant means and provisions, with abundant wealth and grain. And he is handsome, good-looking, pleasing, endowed with the highest beauty of complexion, an obtainer of food, drink, clothing, vehicles, garlands, perfumes and ointments, bedding, lodging and lighting. He practises good conduct by body, he practises good conduct by speech, he practises good conduct by mind. 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, is reborn in a fortunate realm, in a heavenly world. Just as, monks, a gambler at the very first winning throw might attain a great mass of wealth; that winning throw is trifling, monks, by which that gambler at the very first winning throw might attain a great mass of wealth. But this is a far greater winning throw, that that wise person, 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, is reborn in a fortunate realm, in a heavenly world. This, monks, is the entire complete plane of the wise person."

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

The Discourse on the Fool and the Wise Person is concluded as ninth.

10. The Discourse on the Divine Messengers

261. 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 -

"Just as, monks, 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; just so indeed, monks, with the divine eye, which is pure and surpasses the human, I see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understand beings according to their actions - 'These beings indeed, 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. 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 among human beings. 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 the sphere of ghosts. But these beings, 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 the animal realm. But these beings, 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.'"

262. "Then, monks, the guardians of hell, having seized him by both arms, show him to King Yama - 'This man, Sire, was disrespectful towards his mother, irreverent towards his father, disrespectful towards ascetics, disrespectful towards brahmins, not honouring the elders in the family. Let the Sire decree punishment for him.' Then, monks, King Yama cross-questions, asks for reasons, and admonishes him about the first divine messenger - 'Hey man, did you not see among human beings the first divine messenger that appeared?' He speaks thus: 'I did not see, venerable sir.'

"Then, monks, King Yama says thus to him - 'Hey man, did you not see among human beings a young infant boy, helpless, lying on his back, fallen into his own urine and excrement, lying there?' He speaks thus: 'I saw, venerable sir.'

"Then, monks, King Yama says thus to him - 'Hey man, did it not occur to you, being intelligent, mindful, and elderly - I too am subject to birth, not gone beyond birth. Come, let me do good by body, speech, and mind?' He speaks thus: 'I was not able, venerable sir, I was heedless, venerable sir.'

"Then, monks, King Yama says thus to him - 'Hey man, through heedlessness you did not do good by body, speech, and mind. Truly, hey man, they will deal with you according to your heedlessness. But this evil deed of yours was not done by your mother, not done by your father, not done by your brother, not done by your sister, not done by friends and colleagues, not done by relatives and blood-relations, not done by ascetics and brahmins, not done by deities; this evil deed was done by you yourself, and you yourself will experience its result.'

263. "Then, monks, King Yama, having cross-questioned, asked for reasons, and admonished him about the first divine messenger, cross-questions, asks for reasons, and admonishes him about the second divine messenger - 'Hey man, did you not see among human beings the second divine messenger that appeared?' He speaks thus: 'I did not see, venerable sir.'

"Then, monks, King Yama says thus to him - 'Hey man, did you not see among human beings a woman or a man, old, bent like a roof beam, broken, leaning on a stick, trembling as they walked, afflicted, past their youth, with broken teeth, grey hair, scanty hair, bald-headed, wrinkled, with limbs blotched with spots?' He speaks thus: 'I saw, venerable sir.'

"Then, monks, King Yama says thus to him - 'Hey man, did it not occur to you, being intelligent, mindful, and elderly - I too am subject to ageing, not gone beyond ageing. Come, let me do good by body, speech, and mind?' He speaks thus: 'I was not able, venerable sir, I was heedless, venerable sir.'

264. "Then, monks, King Yama, having cross-questioned, asked for reasons, and admonished him about the second divine messenger, cross-questions, asks for reasons, and admonishes him about the third divine messenger - 'Hey man, did you not see among human beings the third divine messenger that appeared?' He speaks thus: 'I did not see, venerable sir.'

"Then, monks, King Yama says thus to him - 'Hey man, did you not see among human beings a woman or a man who was sick, suffering, severely ill, fallen into their own urine and excrement, lying down, being lifted up by some, being laid down by others?' He speaks thus: 'I saw, venerable sir.'

"Then, monks, King Yama says thus to him - 'Hey man, did it not occur to you, being intelligent, mindful, and elderly - I too am subject to disease, not gone beyond disease. Come, let me do good by body, speech, and mind?' He speaks thus: 'I was not able, venerable sir, I was heedless, venerable sir.'

265. "Then, monks, King Yama, having cross-questioned, asked for reasons, and admonished him about the third divine messenger, cross-questions, asks for reasons, and admonishes him about the fourth divine messenger - 'Hey man, did you not see among human beings the fourth divine messenger that appeared?' He speaks thus: 'I did not see, venerable sir.'

"Then, monks, King Yama says thus to him - 'Hey man, did you not see among human beings kings, having seized a thief, a criminal, inflicting various bodily punishments - flogging with whips, flogging with canes, flogging with half-clubs, cutting off his hand, cutting off his foot, cutting off his hand and foot, cutting off his ear, cutting off his nose, cutting off his ear and nose, inflicting the "gruel pot" torture, inflicting the "shell-tonsure" torture, inflicting the "Rāhu's mouth" torture, inflicting the "fire garland" torture, inflicting the "hand torch" torture, inflicting the "grass-strip" torture, inflicting the "bark-dress" torture, inflicting the "antelope" torture, inflicting the "flesh-hook" torture, inflicting the "coin-cutting" torture, inflicting the "lye-pickling" torture, inflicting the "pivot-turning" torture, inflicting the "straw-chair" torture, pouring boiling oil on him, having him eaten by dogs, impaling him alive on a stake, cutting off his head with a sword?' He speaks thus: 'I saw, venerable sir.'

"Then, monks, King Yama says thus to him - 'Hey man, did it not occur to you, being intelligent, mindful, and elderly - "It is said, friend, that those who do evil deeds, upon them such various bodily punishments are inflicted in this very life, far less then in the hereafter! Come, let me do good by body, speech, and mind?' He speaks thus: 'I was not able, venerable sir, I was heedless, venerable sir.'

266. "Then, monks, King Yama, having cross-questioned, asked for reasons, and admonished him about the fourth divine messenger, cross-questions, asks for reasons, and admonishes him about the fifth divine messenger - 'Hey man, did you not see among human beings the fifth divine messenger that appeared?' He speaks thus: 'I did not see, venerable sir.'

"Then, monks, King Yama says thus to him - 'Hey man, did you not see among human beings a woman or a man, dead for one day, or dead for two days, or dead for three days, bloated, discoloured, festering?' He speaks thus: 'I saw, venerable sir.'

"Then, monks, King Yama says thus to him - 'Hey man, did it not occur to you, being intelligent, mindful, and elderly - I too am subject to death, not gone beyond death. Come, let me do good by body, speech, and mind?' He speaks thus: 'I was not able, venerable sir, I was heedless, venerable sir.'

267. "Then, monks, King Yama, having cross-questioned, asked for reasons, and admonished him about the fifth divine messenger, becomes silent. Then, monks, the guardians of hell inflict on him the torture called the fivefold binding - they drive a red-hot iron stake into his hand, they drive a red-hot iron stake into his other hand, they drive a red-hot iron stake into his foot, they drive a red-hot iron stake into his other foot, they drive a red-hot iron stake into the middle of his chest. There he experiences painful, sharp, severe, bitter feelings, and he does not die until that evil deed is exhausted. Then, monks, the guardians of hell lay him down and plane him with axes... etc... Then, monks, the guardians of hell, having seized him feet up and head down, plane him with adzes... etc... Then, monks, the guardians of hell, having yoked him to a chariot, drive him back and forth over ground that is blazing, in flames, aglow... etc... Then, monks, the guardians of hell make him climb up and down a great mountain of embers, blazing, in flames, aglow... etc... Then, monks, the guardians of hell, having seized him feet up and head down, throw him into a red-hot copper cauldron, blazing, in flames, aglow. There he is cooked, throwing up foam. There, being cooked, throwing up foam, he goes up once, he goes down once, he goes across once. There he experiences painful, sharp, severe, bitter feelings, and he does not die until that evil deed is exhausted. Then, monks, the guardians of hell throw him into the great hell. Now, monks, that great hell -

"Four-cornered, with four doors, divided into sections, measured;

Surrounded by an iron wall, covered over with iron.

"Its floor is made of iron, blazing, endowed with heat;

Having pervaded a hundred yojanas all around, it stands always."

268. "Now, monks, from the eastern wall of that great hell a flame arises and strikes against the western wall; from the western wall a flame arises and strikes against the eastern wall; from the northern wall a flame arises and strikes against the southern wall; from the southern wall a flame arises and strikes against the northern wall; from below a flame arises and strikes above; from above a flame arises and strikes below. There he experiences painful, sharp, severe, bitter feelings, and he does not die until that evil deed is exhausted.

"There comes a time, monks, when at some time after a very long period has passed, the eastern door of that great hell opens. There he runs with swift speed. As he runs with swift speed, his outer skin is burnt, his hide is burnt, his flesh is burnt, his sinews are burnt, even his bones send forth steam; when pulled out it is just the same. But when, monks, he has arrived far, then that door closes. There he experiences painful, sharp, severe, bitter feelings, and he does not die until that evil deed is exhausted.

"There comes a time, monks, when at some time after a very long period has passed, the western door of that great hell opens. Etc. the northern door opens. Etc. the southern door opens. There he runs with swift speed. As he runs with swift speed, his outer skin is burnt, his hide is burnt, his flesh is burnt, his sinews are burnt, even his bones send forth steam; when pulled out it is just the same. But when, monks, he has arrived far, then that door closes. There he experiences painful, sharp, severe, bitter feelings, and he does not die until that evil deed is exhausted.

269. "Now, monks, immediately contiguous to that great hell there is together with it a great excrement hell. He falls there. Now, monks, in that excrement hell, needle-mouthed creatures cut the skin, having cut the skin they cut the hide, having cut the hide they cut the flesh, having cut the flesh they cut the sinews, having cut the sinews they cut the bones, having cut the bones they eat the bone marrow. There he experiences painful, sharp, severe, bitter feelings, and he does not die until that evil deed is exhausted.

"Now, monks, immediately contiguous to that excrement hell there is together with it a great hot ashes hell. He falls there. There he experiences painful, sharp, severe, bitter feelings, and he does not die until that evil deed is exhausted.

"Now, monks, immediately contiguous to that hot ashes hell there is together with it a great silk-cotton tree forest, rising up a yojana high, with thorns sixteen finger-breadths long, blazing, in flames, aglow. There they make him climb up and climb down. There he experiences painful, sharp, severe, bitter feelings, and he does not die until that evil deed is exhausted.

"Now, monks, immediately contiguous to that silk-cotton tree forest there is together with it a great sword-leaf forest. He enters there. The leaves stirred by the wind, having fallen, cut off his hand, cut off his foot, cut off his hand and foot, cut off his ear, cut off his nose, cut off his ear and nose. There he experiences painful, sharp, severe, bitter feelings, and he does not die until that evil deed is exhausted.

"Now, monks, immediately contiguous to that sword-leaf forest there is together with it a great river of caustic water. He falls there. There he is carried downstream, he is carried upstream, he is carried downstream and upstream. There he experiences painful, sharp, severe, bitter feelings, and he does not die until that evil deed is exhausted.

270. "Then, monks, the guardians of hell, having pulled him up with a hook and established him on dry ground, said thus - 'Hey man, what do you wish?' He speaks thus: 'I am hungry, venerable sir.' Then, monks, the guardians of hell, having opened his mouth with a red-hot iron spike, blazing, in flames, aglow, throw into his mouth a red-hot metal ball, blazing, in flames, aglow. That burns his lips, burns his mouth, burns his throat, burns his chest, and taking along his intestines and mesentery, passes out below. There he experiences painful, sharp, severe, bitter feelings, and he does not die until that evil deed is exhausted.

"Then, monks, the guardians of hell said thus - 'Hey man, what do you wish?' He speaks thus: 'I am thirsty, venerable sir.' Then, monks, the guardians of hell, having opened his mouth with a red-hot iron spike, blazing, in flames, aglow, pour into his mouth red-hot copper, blazing, in flames, aglow. That burns his lips, burns his mouth, burns his throat, burns his chest, and taking along his intestines and mesentery, passes out below. There he experiences painful, sharp, severe, bitter feelings, and he does not die until that evil deed is exhausted. Then, monks, the guardians of hell throw him again into the great hell.

"Once upon a time, monks, this occurred to King Yama - 'It is said, friend, that those who do evil, unwholesome deeds in the world, upon them such various bodily punishments are inflicted. Oh, may I attain human existence. And may a Tathāgata arise in the world, a Worthy One, a Fully Enlightened One. And may I attend upon that Blessed One. And may that Blessed One teach me the Teaching. And may I understand the Teaching of that Blessed One.' But this, monks, I do not say having heard it from another ascetic or brahmin, but rather whatever I myself have known, myself have seen, myself have understood, that alone I say."

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

"Those young men who, urged by the divine messengers, are negligent;

Those men grieve for a long time, having gone to an inferior bodily existence.

"But those who are good persons here, peaceful, urged by the divine messengers;

They are never negligent regarding the noble teaching.

"Having seen fear in clinging, the origin of birth and death;

Without clinging they become liberated, in the extinction of birth and death.

"They, having attained security, happy, perfectly quenched in this very life;

Having gone beyond all enmity and fear, they have overcome all suffering."

The Discourse on the Divine Messengers is concluded as tenth.

The Chapter on Emptiness is concluded as third.

Its summary:

Twofold emptiness, the marvellous phenomena and Bākula;

Aciravatī, Bhūmija by name, Anuruddha and impurities;

The fool and the wise one, and the divine messengers - these are ten.

4. The Chapter on Analysis

1. The Discourse on a Single Excellent Night

272. 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 will teach you, monks, the synopsis and analysis of one who has an auspicious night. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"One should not pursue the past, nor long for the future;

What is past has been abandoned, and the future has not yet arrived.

"And whoever sees with insight the present phenomenon, there and there;

Unshakable, unagitated, knowing that, one should develop it.

"Today itself the effort should be made, who knows death tomorrow;

For there is no bargaining with that one, Death with his great army.

"One who dwells thus, ardent, unwearied day and night;

That one indeed is called 'one who has an auspicious night,' the peaceful sage declares."

273. "And how, monks, does one follow after the past? 'I was of such matter in the past period of time,' therein one pursues delight; 'I was of such feeling in the past period of time,' therein one pursues delight; 'I was of such perception in the past period of time,' therein one pursues delight; 'I was of such activities in the past period of time,' therein one pursues delight; 'I was of such consciousness in the past period of time,' therein one pursues delight – Thus, monks, one follows after the past.

"And how, monks, does one not follow after the past? 'I was of such matter in the past period of time,' therein one does not pursue delight; 'I was of such feeling in the past period of time,' therein one does not pursue delight; 'I was of such perception in the past period of time,' therein one does not pursue delight; 'I was of such activities in the past period of time,' therein one does not pursue delight; 'I was of such consciousness in the past period of time,' therein one does not pursue delight – Thus, monks, one does not follow after the past.

274. "And how, monks, does one long for the future? 'May I be of such matter in the future period of time,' therein one pursues delight; 'May I be of such feeling,' etc. 'May I be of such perception,' 'May I be of such activities,' 'May I be of such consciousness in the future period of time,' therein one pursues delight – thus, monks, one longs for the future.

"And how, monks, does one not long for the future? 'May I be of such matter in the future period of time,' therein one does not pursue delight; 'May I be of such feeling,' 'May I be of such perception,' 'May I be of such activities,' 'May I be of such consciousness in the future period of time,' therein one does not pursue delight – thus, monks, one does not long for the future.

275. "And how, monks, is one drawn away regarding present phenomena? Here, monks, 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, regards matter as self, or self as possessing matter, or matter as in self, or self as in matter; feeling... etc. perception... activities... he regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness - thus, monks, one is drawn away regarding present phenomena.

"And how, monks, is one not drawn away regarding present phenomena? Here, monks, 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 regard matter as self, nor self as possessing matter, nor matter as in self, nor self as in matter; not feeling... not perception... not activities... he does not regard consciousness as self, nor self as possessing consciousness, nor consciousness as in self, nor self as in consciousness - thus, monks, one is not drawn away regarding present phenomena.

"One should not pursue the past, nor long for the future;

What is past has been abandoned, and the future has not yet arrived.

"And whoever sees with insight the present phenomenon, there and there;

Unshakable, unagitated, knowing that, one should develop it.

"Today itself the effort should be made, who knows death tomorrow;

For there is no bargaining with that one, Death with his great army.

"One who dwells thus, ardent, unwearied day and night;

That one indeed is called 'one who has an auspicious night,' the peaceful sage declares."

"'I will teach you, monks, the synopsis and analysis of one who has an auspicious night' - thus what was said, this was said dependent on that."

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

The Discourse on the Auspicious Single Night is concluded as first.

2. The Discourse on Ānanda and a Single Excellent Night

276. 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 Venerable Ānanda was instructing, encouraging, inspiring, and gladdening the monks in the assembly hall with a talk on the Teaching, speaking the synopsis and analysis of one who has an auspicious night.

Then the Blessed One, in the evening, having emerged from seclusion, went to the assembly hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "Who now, monks, in the assembly hall instructed, encouraged, inspired, and gladdened the monks with a talk on the Teaching, and spoke the synopsis and analysis of one who has an auspicious night?" "The Venerable Ānanda, venerable sir, in the assembly hall instructed, encouraged, inspired, and gladdened the monks with a talk on the Teaching, and spoke the synopsis and analysis of one who has an auspicious night."

Then the Blessed One addressed the Venerable Ānanda - "In what way, then, Ānanda, did you instruct, encourage, inspire, and gladden the monks with a talk on the Teaching, and speak the synopsis and analysis of one who has an auspicious night?" "Thus, venerable sir, I instructed, encouraged, inspired, and gladdened the monks with a talk on the Teaching, and spoke the synopsis and analysis of one who has an auspicious night -

"One should not pursue the past, nor long for the future;

What is past has been abandoned, and the future has not yet arrived.

"And whoever sees with insight the present phenomenon, there and there;

Unshakable, unagitated, knowing that, one should develop it.

"Today itself the effort should be made, who knows death tomorrow;

For there is no bargaining with that one, Death with his great army.

"One who dwells thus, ardent, unwearied day and night;

That one indeed is called 'one who has an auspicious night,' the peaceful sage declares."

277. "And how, friends, does one follow after the past? 'I was of such matter in the past period of time,' therein one pursues delight; 'I was of such feeling in the past period of time,' therein one pursues delight; 'I was of such perception in the past period of time,' therein one pursues delight; 'I was of such activities in the past period of time,' therein one pursues delight; 'I was of such consciousness in the past period of time,' therein one pursues delight – thus, friends, one follows after the past.

"And how, friends, does one not follow after the past? 'I was of such matter in the past period of time,' therein one does not pursue delight; 'I was of such feeling in the past period of time,' therein one does not pursue delight; 'I was of such perception in the past period of time,' therein one does not pursue delight; 'I was of such activities in the past period of time,' therein one does not pursue delight; 'I was of such consciousness in the past period of time,' therein one does not pursue delight – thus, friends, one does not follow after the past.

"And how, friends, does one long for the future? 'May I be of such matter in the future period of time,' therein one pursues delight; 'May I be of such feeling,' etc. 'May I be of such perception,' 'May I be of such activities,' 'May I be of such consciousness in the future period of time,' therein one pursues delight – thus, friends, one longs for the future.

"And how, friends, does one not long for the future? 'May I be of such matter in the future period of time,' therein one does not pursue delight; 'May I be of such feeling,' etc. 'May I be of such perception,' 'May I be of such activities,' 'May I be of such consciousness in the future period of time,' therein one does not pursue delight – thus, friends, one does not long for the future.

"And how, friends, is one drawn away regarding present phenomena? Here, friends, 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, regards matter as self, or self as possessing matter, or matter as in self, or self as in matter; feeling... perception... activities... he regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness – thus, friends, one is drawn away regarding present phenomena.

"And how, friends, is one not drawn away regarding present phenomena? Here, friends, 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 regard matter as self, nor self as possessing matter, nor matter as in self, nor self as in matter; not feeling... not perception... not activities... he does not regard consciousness as self, nor self as possessing consciousness, nor consciousness as in self, nor self as in consciousness - thus, friends, one is not drawn away regarding present phenomena.

"One should not pursue the past, nor long for the future;

What is past has been abandoned, and the future has not yet arrived.

"And whoever sees with insight the present phenomenon, there and there;

Unshakable, unagitated, knowing that, one should develop it.

"Today itself the effort should be made, who knows death tomorrow;

For there is no bargaining with that one, Death with his great army.

"One who dwells thus, ardent, unwearied day and night;

That one indeed is called 'one who has an auspicious night,' the peaceful sage declares."

"Thus, venerable sir, I instructed, encouraged, inspired, and gladdened the monks with a talk on the Teaching, and spoke the synopsis and analysis of one who has an auspicious night."

278. "Good, good, Ānanda! Good indeed have you, Ānanda, instructed, encouraged, inspired, and gladdened the monks with a talk on the Teaching, and spoken the synopsis and analysis of one who has an auspicious night –

"One should not pursue the past... etc...

That one indeed is called 'one who has an auspicious night,' the peaceful sage declares."

"And how, Ānanda, does one follow after the past?... etc... Thus indeed, Ānanda, one follows after the past. And how, Ānanda, does one not follow after the past?... etc... Thus indeed, Ānanda, one does not follow after the past. And how, Ānanda, does one long for the future?... etc... Thus indeed, Ānanda, one longs for the future. And how, Ānanda, does one not long for the future?... etc... Thus indeed, Ānanda, one does not long for the future. And how, Ānanda, is one drawn away regarding present phenomena?... etc... Thus indeed, Ānanda, one is drawn away regarding present phenomena. And how, Ānanda, is one not drawn away regarding present phenomena?... etc... Thus indeed, Ānanda, one is not drawn away regarding present phenomena.

"One should not pursue the past... etc...

That one indeed is called 'one who has an auspicious night,' the peaceful sage declares."

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

The Discourse on Ānanda and the Auspicious Single Night is concluded as second.

3. The Discourse on Mahākaccāna and a Single Excellent Night

279. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Tapoda Monastery. Then the Venerable Samiddhi, having risen towards the break of dawn, approached the hot springs to bathe his limbs. Having bathed his limbs at the hot springs, having come out, he stood wearing a single robe, drying his limbs. Then a certain deity, when the night was far advanced, with surpassing beauty, having illuminated almost the entire hot springs, approached the Venerable Samiddhi; having approached, he stood to one side. Standing to one side, that deity said this to the Venerable Samiddhi - "Do you remember, monk, the synopsis and analysis of one who has an auspicious night?" "No indeed, friend, I do not remember the synopsis and analysis of one who has an auspicious night. But do you, friend, remember the synopsis and analysis of one who has an auspicious night?" "I too, monk, do not remember the synopsis and analysis of one who has an auspicious night. But do you remember, monk, the verses on one who has an auspicious night?" "No indeed, friend, I do not remember the verses on one who has an auspicious night. But do you, friend, remember the verses on one who has an auspicious night?" "I too, monk, do not remember the verses on one who has an auspicious night. Learn, monk, the synopsis and analysis of one who has an auspicious night; master, monk, the synopsis and analysis of one who has an auspicious night; remember, monk, the synopsis and analysis of one who has an auspicious night. The synopsis and analysis of one who has an auspicious night is beneficial, monk, and is fundamental to the holy life." This that deity said; having said this, she disappeared right there.

280. Then the Venerable Samiddhi, after that night had passed, 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 Samiddhi said this to the Blessed One -

"Here I, venerable sir, having risen towards the break of dawn, approached the hot springs to bathe my limbs. Having bathed my limbs at the hot springs, having come out, I stood wearing a single robe, drying my limbs. Then, venerable sir, a certain deity, when the night was far advanced, with surpassing beauty, having illuminated almost the entire hot springs, approached me; having approached, he stood to one side. Standing to one side, that deity said this to me - 'Do you remember, monk, the synopsis and analysis of one who has an auspicious night?'

When this was said, I, venerable sir, said this to that deity - 'No indeed, friend, I do not remember the synopsis and analysis of one who has an auspicious night. But do you, friend, remember the synopsis and analysis of one who has an auspicious night?' 'I too, monk, do not remember the synopsis and analysis of one who has an auspicious night. But do you remember, monk, the verses on one who has an auspicious night?' 'No indeed, friend, I do not remember the verses on one who has an auspicious night. But do you, friend, remember the verses on one who has an auspicious night?' 'I too, monk, do not remember the verses on one who has an auspicious night. Learn, monk, the synopsis and analysis of one who has an auspicious night; master, monk, the synopsis and analysis of one who has an auspicious night; remember, monk, the synopsis and analysis of one who has an auspicious night. The synopsis and analysis of one who has an auspicious night is beneficial, monk, and is fundamental to the holy life.' This, venerable sir, that deity said; having said this, she disappeared right there. It would be good, venerable sir, if the Blessed One would teach me the synopsis and analysis of one who has an auspicious night." "If so, monk, listen, pay close attention; I will speak." "Yes, venerable sir," the Venerable Samiddhi assented to the Blessed One. The Blessed One said this -

"One should not pursue the past, nor long for the future;

What is past has been abandoned, and the future has not yet arrived.

"And whoever sees with insight the present phenomenon, there and there;

Unshakable, unagitated, knowing that, one should develop it.

"Today itself the effort should be made, who knows death tomorrow;

For there is no bargaining with that one, Death with his great army.

"One who dwells thus, ardent, unwearied day and night;

That one indeed is called 'one who has an auspicious night,' the peaceful sage declares."

This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered the dwelling. Then, not long after the Blessed One had departed, this occurred to those monks - "Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling -

"One should not pursue the past, nor long for the future;

What is past has been abandoned, and the future has not yet arrived.

"And whoever sees with insight the present phenomenon, there and there;

Unshakable, unagitated, knowing that, one should develop it.

"Today itself the effort should be made, who knows death tomorrow;

For there is no bargaining with that one, Death with his great army.

"One who dwells thus, ardent, unwearied day and night;

That one indeed is called 'one who has an auspicious night,' the peaceful sage declares."

"Who now could explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail?"

Then those monks had this thought: "This Venerable Mahākaccāna is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Mahākaccāna is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. What if we were to approach the Venerable Mahākaccāna; having approached, we should ask the Venerable Mahākaccāna about this matter."

281. Then those monks approached the Venerable Mahākaccāna; having approached, they exchanged friendly greetings with the Venerable Mahākaccāna. Having concluded the pleasant and memorable talk, they sat down to one side. Seated to one side, those monks said this to the Venerable Mahākaccāna - "Friend Kaccāna, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling -

"One should not pursue the past... etc...

That one indeed is called 'one who has an auspicious night,' the peaceful sage declares."

Then, friend Kaccāna, not long after the Blessed One had departed, this occurred to us - 'Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling -

"One should not pursue the past... etc...

That one indeed is called 'one who has an auspicious night,' the peaceful sage declares."

Who now could explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail?' Then, friend Kaccāna, this occurred to us - 'This Venerable Mahākaccāna is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Mahākaccāna is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. What if we were to approach the Venerable Mahākaccāna; having approached, we should ask the Venerable Mahākaccāna about this matter.' Let the Venerable Mahākaccāna explain."

"Just as, friends, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the root, having passed over the trunk, might think the substance should be sought in the branches and leaves; thus it is with the venerable ones, when the Teacher is present before you, having passed over that Blessed One, you think this matter should be asked of us. For, friends, the Blessed One is one who knows what is to be known, one who sees what is to be seen, become vision, become knowledge, become the Teaching, become the supreme, the speaker, the proclaimer, the one who leads to the meaning, the giver of the Deathless, the lord of the Teaching, the Tathāgata. And that was the time when you should have asked the Blessed One himself about this matter. As the Blessed One would have answered you, so you should have remembered it."

"Certainly, friend Kaccāna, the Blessed One is one who knows what is to be known, one who sees what is to be seen, become vision, become knowledge, become the Teaching, become the supreme, the speaker, the proclaimer, the one who leads to the meaning, the giver of the Deathless, the lord of the Teaching, the Tathāgata. And that was the time when we should have asked the Blessed One himself about this matter; as the Blessed One would have answered us, so we should have remembered it. But the Venerable Mahākaccāna is praised by the Teacher and esteemed by the wise fellow monks in the holy life; The Venerable Mahākaccāna is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. Let the Venerable Mahākaccāna explain, without finding it troublesome."

"If so, friends, listen and pay close attention; I will speak." "Yes, friend," those monks assented to the Venerable Mahākaccāna. The Venerable Mahākaccāna said this -

"Friends, that which the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling -

"One should not pursue the past... etc...

That one indeed is called 'one who has an auspicious night,' the peaceful sage declares."

I, friends, understand in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail, thus -

282. "And how, friends, does one follow after the past? Thus my eye was in the past period of time, thus forms - there consciousness is bound by desire and lust, because consciousness is bound by desire and lust one delights in that, delighting in that one follows after the past. Thus my ear was in the past period of time, thus sounds - etc. thus my nose was in the past period of time, thus odours - thus my tongue was in the past period of time, thus flavours - thus my body was in the past period of time, thus tangible objects - thus my mind was in the past period of time, thus mental phenomena - there consciousness is bound by desire and lust, because consciousness is bound by desire and lust one delights in that, delighting in that one follows after the past - thus, friends, one follows after the past.

"And how, friends, does one not follow after the past? Thus my eye was in the past period of time, thus forms - there consciousness is not bound by desire and lust, because consciousness is not bound by desire and lust one does not delight in that, not delighting in that one does not follow after the past. Thus my ear was in the past period of time, thus sounds - etc. thus my nose was in the past period of time, thus odours - thus my tongue was in the past period of time, thus flavours - thus my body was in the past period of time, thus tangible objects - thus my mind was in the past period of time, thus mental phenomena - there consciousness is not bound by desire and lust, because consciousness is not bound by desire and lust, one does not delight in that, not delighting in that one does not follow after the past - thus, friends, one does not follow after the past.

283. "And how, friends, does one long for the future? Thus my eye may be in the future period of time, thus forms - one directs the mind towards the attainment of what has not been attained, by reason of the mind's aspiration one delights in that, delighting in that one longs for the future. Thus my ear may be in the future period of time, thus sounds - etc. thus my nose may be in the future period of time, thus odours - thus my tongue may be in the future period of time, thus flavours - thus my body may be in the future period of time, thus tangible objects - thus my mind may be in the future period of time, thus mental phenomena - one directs the mind towards the attainment of what has not been attained, by reason of the mind's aspiration one delights in that, delighting in that one longs for the future - thus, friends, one longs for the future.

"And how, friends, does one not long for the future? Thus my eye may be in the future period of time, thus forms - one does not direct the mind towards the attainment of what has not been attained, by reason of the mind's non-aspiration one does not delight in that, not delighting in that one does not long for the future. Thus my ear may be in the future period of time, thus sounds - etc. thus my nose may be in the future period of time, thus odours - thus my tongue may be in the future period of time, thus flavours - thus my body may be in the future period of time, thus tangible objects - thus my mind may be in the future period of time, thus mental phenomena - one does not direct the mind towards the attainment of what has not been attained, by reason of the mind's non-aspiration one does not delight in that, not delighting in that one does not long for the future - thus, friends, one does not long for the future.

284. "And how, friends, is one drawn away regarding present phenomena? Friend, the eye and forms - both of these are present. If regarding that present consciousness is bound by desire and lust, because consciousness is bound by desire and lust one delights in that, delighting in that one is drawn away regarding present phenomena. Friend, the ear and sounds... etc. friend, the nose and odours... friend, the tongue and flavours... friend, the body and tangible objects... friend, the mind and mental phenomena - both of these are present. If regarding that present consciousness is bound by desire and lust, because consciousness is bound by desire and lust one delights in that, delighting in that one is drawn away regarding present phenomena - thus, friends, one is drawn away regarding present phenomena.

"And how, friends, is one not drawn away regarding present phenomena? Friend, the eye and forms - both of these are present. If regarding that present consciousness is not bound by desire and lust, because consciousness is not bound by desire and lust one does not delight in that, not delighting in that one is not drawn away regarding present phenomena. Friend, the ear and sounds... etc. friend, the nose and odours... friend, the tongue and flavours... friend, the body and tangible objects... friend, the mind and mental phenomena - both of these are present. If regarding that present consciousness is not bound by desire and lust, because consciousness is not bound by desire and lust one does not delight in that, not delighting in that one is not drawn away regarding present phenomena - thus, friends, one is not drawn away regarding present phenomena.

285. "Friends, that which the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling -

"One should not pursue the past... etc...

That one indeed is called 'one who has an auspicious night,' the peaceful sage declares."

"I, friends, understand in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail, thus. But if you wish, venerable ones, you may approach the Blessed One himself and ask about this matter. As the Blessed One answers you, so you should remember it."

Then those monks, having delighted in and given thanks for the Venerable Mahākaccāna's saying, rose from their seats and 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 - "Venerable sir, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling -

"One should not pursue the past... etc...

That one indeed is called 'one who has an auspicious night,' the peaceful sage declares."

Then, venerable sir, not long after the Blessed One had departed, this occurred to us - "Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling -

"One should not pursue the past, nor long for the future;

What is past has been abandoned, and the future has not yet arrived.

"And whoever sees with insight the present phenomenon, there and there;

Unshakable, unagitated, knowing that, one should develop it.

"Today itself the effort should be made, who knows death tomorrow;

For there is no bargaining with that one, Death with his great army.

"One who dwells thus, ardent, unwearied day and night;

That one indeed is called 'one who has an auspicious night,' the peaceful sage declares."

"Who now could explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail?" Then this occurred to us, venerable sir - 'This Venerable Mahākaccāna is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Mahākaccāna is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. What if we were to approach the Venerable Mahākaccāna; having approached, we should ask the Venerable Mahākaccāna about this matter.' Then we, venerable sir, approached the Venerable Mahākaccāna; having approached, we asked the Venerable Mahākaccāna about this matter. For us, venerable sir, the Venerable Mahākaccāna explained the meaning with these characteristics, with these terms, with these phrases."

"Monks, Mahākaccāna is wise; monks, Mahākaccāna is of great wisdom. Monks, if you had asked me about this matter, I too would have answered it in exactly the same way as it was answered by Mahākaccāna. This indeed is its meaning. And thus you should remember it."

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

The Discourse on Mahākaccāna and the Auspicious Single Night is concluded as third.

4. The Discourse on Lomasakaṅgiya and a Single Excellent Night

286. 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 Venerable Lomasakaṅgiya was dwelling among the Sakyans at Kapilavatthu in the Nigrodha Monastery. Then Candana, the young god, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Nigrodha Monastery, approached the Venerable Lomasakaṅgiya; having approached, he stood to one side. Standing to one side, Candana the young god said this to the Venerable Lomasakaṅgiya - "Do you remember, monk, the synopsis and analysis of one who has an auspicious night?" "No indeed, friend, I do not remember the synopsis and analysis of one who has an auspicious night. But do you, friend, remember the synopsis and analysis of one who has an auspicious night?" "I too, monk, do not remember the synopsis and analysis of one who has an auspicious night. But do you remember, monk, the verses on one who has an auspicious night?" "No indeed, friend, I do not remember the verses on one who has an auspicious night. But do you, friend, remember the verses on one who has an auspicious night?" "I do indeed remember, monk, the verses on one who has an auspicious night." "In what way, then, friend, do you remember the verses on one who has an auspicious night?" "On one occasion, monk, the Blessed One was dwelling among the gods of the Thirty-three at the foot of the Pāricchattaka tree on the Paṇḍukambala stone. There the Blessed One spoke to the gods of the Thirty-three the synopsis and analysis of one who has an auspicious night -

"One should not pursue the past, nor long for the future;

What is past has been abandoned, and the future has not yet arrived.

"And whoever sees with insight the present phenomenon, there and there;

Unshakable, unagitated, knowing that, one should develop it.

"Today itself the effort should be made, who knows death tomorrow;

For there is no bargaining with that one, Death with his great army.

"One who dwells thus, ardent, unwearied day and night;

That one indeed is called 'one who has an auspicious night,' the peaceful sage declares."

"Thus, monk, I remember the verses on one who has an auspicious night. Learn, monk, the synopsis and analysis of one who has an auspicious night; master, monk, the synopsis and analysis of one who has an auspicious night; remember, monk, the synopsis and analysis of one who has an auspicious night. The synopsis and analysis of one who has an auspicious night is beneficial, monk, and is fundamental to the holy life." This Candana the young god said. Having said this, she disappeared right there.

287. Then the Venerable Lomasakaṅgiya, after that night had passed, having set in order his lodging, taking his bowl and robe, set out on a journey towards Sāvatthī. Wandering on a journey gradually, he approached Sāvatthī, Jeta's Grove, Anāthapiṇḍika's park, where the Blessed One was; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Lomasakaṅgiya said this to the Blessed One -

"On one occasion, venerable sir, I was dwelling among the Sakyans at Kapilavatthu in the Nigrodha Monastery. Then, venerable sir, a certain young god, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Nigrodha Monastery, approached me; having approached, he stood to one side. Standing to one side, venerable sir, that young god said this to me - 'Do you remember, monk, the synopsis and analysis of one who has an auspicious night?' When this was said, I, venerable sir, said this to that young god - 'No indeed, friend, I do not remember the synopsis and analysis of one who has an auspicious night. But do you, friend, remember the synopsis and analysis of one who has an auspicious night?' 'I too, monk, do not remember the synopsis and analysis of one who has an auspicious night. But do you remember, monk, the verses on one who has an auspicious night?' 'No indeed, friend, I do not remember the verses on one who has an auspicious night. But do you, friend, remember the verses on one who has an auspicious night?' 'I do indeed remember, monk, the verses on one who has an auspicious night.' 'In what way, then, friend, do you remember the verses on one who has an auspicious night?' On one occasion, monk, the Blessed One was dwelling among the gods of the Thirty-three at the foot of the Pāricchattaka tree on the Paṇḍukambala stone. There the Blessed One spoke to the gods of the Thirty-three the synopsis and analysis of one who has an auspicious night -

"One should not pursue the past... etc...

That one indeed is called 'one who has an auspicious night,' the peaceful sage declares."

"Thus, monk, I remember the verses on one who has an auspicious night. Learn, monk, the synopsis and analysis of one who has an auspicious night; master, monk, the synopsis and analysis of one who has an auspicious night; remember, monk, the synopsis and analysis of one who has an auspicious night. The synopsis and analysis of one who has an auspicious night is beneficial, monk, and is fundamental to the holy life.' This, venerable sir, that young god said; having said this, she disappeared right there. It would be good, venerable sir, if the Blessed One would teach me the synopsis and analysis of one who has an auspicious night."

288. "But do you know, monk, that young god?" "No indeed, venerable sir, I do not know that young god." "That young god, monk, is named Candana. Candana, monk, the young god, having given attention, having reflected, having collected together with the whole mind, listens to the Teaching with ears inclined. If so, monk, listen, pay close attention; I will speak." "Yes, venerable sir," the Venerable Lomasakaṅgiya assented to the Blessed One. The Blessed One said this -

"One should not pursue the past, nor long for the future;

What is past has been abandoned, and the future has not yet arrived.

"And whoever sees with insight the present phenomenon, there and there;

Unshakable, unagitated, knowing that, one should develop it.

"Today itself the effort should be made, who knows death tomorrow;

For there is no bargaining with that one, Death with his great army.

"One who dwells thus, ardent, unwearied day and night;

That one indeed is called 'one who has an auspicious night,' the peaceful sage declares."

"And how, monk, does one follow after the past? Etc. Thus, monk, one follows after the past. And how, monk, does one not follow after the past? Etc. Thus, monk, one does not follow after the past. And how, monk, does one long for the future? Etc. Thus, monk, one longs for the future. And how, monk, does one not long for the future? Etc. Thus, monk, one does not long for the future. And how, monk, is one drawn away regarding present phenomena? Etc. Thus, monk, one is drawn away regarding present phenomena. And how, monk, is one not drawn away regarding present phenomena? Etc. Thus, monk, one is not drawn away regarding present phenomena.

"One should not pursue the past, nor long for the future;

What is past has been abandoned, and the future has not yet arrived.

"And whoever sees with insight the present phenomenon, there and there;

Unshakable, unagitated, knowing that, one should develop it.

"Today itself the effort should be made, who knows death tomorrow;

For there is no bargaining with that one, Death with his great army.

"One who dwells thus, ardent, unwearied day and night;

That one indeed is called 'one who has an auspicious night,' the peaceful sage declares."

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

The Discourse on Lomasakaṅgiya and the Auspicious Single Night is concluded as fourth.

5. The Shorter Discourse on the Analysis of Action

289. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the young brahmin Subha, son of Todeyya, 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 brahmin Subha, son of Todeyya, said this to the Blessed One -

"What, Master Gotama, is the cause, what is the condition, by which among human beings themselves, among those who have become human, there are seen the inferior and the superior? For there are seen, Master Gotama, human beings who are short-lived, there are seen those who are long-lived; there are seen those with many illnesses, there are seen those with few illnesses; there are seen those who are ugly, there are seen those who are beautiful; there are seen those of little influence, there are seen those of great influence; there are seen those of little wealth, there are seen those of great wealth; there are seen those of low birth, there are seen those of high birth; there are seen those who are unwise, there are seen those who are wise. What, Master Gotama, is the cause, what is the condition, by which among human beings themselves, among those who have become human, there are seen the inferior and the superior?"

"Beings are owners of their actions, young man, heirs to their actions, they originate from their actions, are bound to their actions, have their actions as their refuge. It is action that divides beings, that is to say - into the inferior and the superior." I do not understand in detail the meaning of what Master Gotama has spoken in brief, the meaning not explained in detail. It would be good if Master Gotama would teach me the Teaching in such a way that I might understand in detail the meaning of what Master Gotama has spoken in brief, the meaning not explained in detail."

290. "If so, young man, listen, pay close attention; I will speak." "Yes, sir," the young brahmin Subha, son of Todeyya, assented to the Blessed One. The Blessed One said this -

"Here, young man, a certain woman or man is a killer of living beings, cruel, with bloody hands, devoted to striking and killing, without compassion for living beings. He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. But if upon the body's collapse at death he is not reborn in a realm of misery, an unfortunate realm, a nether world, in hell, if he attains human existence, wherever he is reborn he is short-lived. This is the practice conducive to short life, young man, that is to say - one is a killer of living beings, cruel, with bloody hands, devoted to striking and killing, without compassion for living beings.

"Here again, young man, a certain woman or man, having abandoned the killing of living beings, abstains from killing living beings; with rod laid down, with knife laid down, one who has shame, compassionate, dwells concerned for the welfare of all living beings. He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. But if upon the body's collapse at death he is not reborn in a fortunate realm, in a heavenly world, if he attains human existence, wherever he is reborn he is long-lived. This is the practice conducive to long life, young man, that is to say - having abandoned the killing of living beings, one abstains from killing living beings; with rod laid down, with knife laid down, one who has shame, compassionate, dwells concerned for the welfare of all living beings.

291. "Here, young man, a certain woman or man is one having the habit of harassing beings, with the hand, or with a clod, or with a stick, or with a knife. He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. But if upon the body's collapse at death he is not reborn in a realm of misery, an unfortunate realm, a nether world, in hell, if he attains human existence, wherever he is reborn he is full of illness. This is the practice conducive to much illness, young man, that is to say - one is having the habit of harassing beings with the hand, or with a clod, or with a stick, or with a knife.

"Here again, young man, a certain woman or man is one not having the habit of harassing beings with the hand, or with a clod, or with a stick, or with a knife. He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. But if upon the body's collapse at death he is not reborn in a fortunate realm, in a heavenly world, if he attains human existence, wherever he is reborn he is free from illness. This is the practice conducive to freedom from illness, young man, that is to say - one is not having the habit of harassing beings with the hand, or with a clod, or with a stick, or with a knife.

292. "Here, young man, a certain woman or man is prone to wrath, abundantly given to anguish. Even when spoken to a little, he becomes attached, becomes angry, is repelled, becomes obstinate, and manifests irritation, hate, and displeasure. He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. But if upon the body's collapse at death he is not reborn in a realm of misery, an unfortunate realm, a nether world, in hell, if he attains human existence, wherever he is reborn he is ugly. This is the practice conducive to ugliness, young man, that is to say - one is prone to wrath, abundantly given to anguish; even when spoken to a little, he becomes attached, becomes angry, is repelled, becomes obstinate, and manifests irritation, hate, and displeasure.

"Here again, young man, a certain woman or man is without wrath, abundantly serene; even when spoken to much, he does not become attached, does not become angry, is not repelled, does not become obstinate, and does not manifest irritation, hate, and displeasure. He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. But if upon the body's collapse at death he is not reborn in a fortunate realm, in a heavenly world, if he attains human existence, wherever he is reborn he is pleasing. This is the practice conducive to being pleasing, young man, that is to say - one is without wrath, abundantly serene; even when spoken to much, he does not become attached, does not become angry, is not repelled, does not become obstinate, and does not manifest irritation, hate, and displeasure.

293. "Here, young man, a certain woman or man is jealous; regarding others' material gains, honour, respect, reverence, salutation, and veneration, one envies, resents, and binds envy. He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. But if upon the body's collapse at death he is not reborn in a realm of misery, an unfortunate realm, a nether world, in hell, if he attains human existence, wherever he is reborn he is of little influence. This is the practice conducive to being of little influence, young man, that is to say - one is jealous; regarding others' material gains, honour, respect, reverence, salutation, and veneration, one envies, resents, and binds envy.

"Here again, young man, a certain woman or man is not jealous; regarding others' material gains, honour, respect, reverence, salutation, and veneration, one does not envy, does not resent, does not bind envy. He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. But if upon the body's collapse at death he is not reborn in a fortunate realm, in a heavenly world, if he attains human existence, wherever he is reborn he is influential. This is the practice conducive to being influential, young man, that is to say - one is not jealous; regarding others' material gains, honour, respect, reverence, salutation, and veneration, one does not envy, does not resent, does not bind envy.

294. "Here, young man, a certain woman or man is not a giver to an ascetic or a brahmin of food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. But if upon the body's collapse at death he is not reborn in a realm of misery, an unfortunate realm, a nether world, in hell, if he attains human existence, wherever he is reborn he has little wealth. This is the practice conducive to little wealth, young man, that is to say - one is not a giver to an ascetic or a brahmin of food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting.

"Here again, young man, a certain woman or man is a giver to an ascetic or a brahmin of food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. But if upon the body's collapse at death he is not reborn in a fortunate realm, in a heavenly world, if he attains human existence, wherever he is reborn he has great wealth. This is the practice conducive to great wealth, young man, that is to say - one is a giver to an ascetic or a brahmin of food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting.

295. "Here, young man, a certain woman or man is obstinate and arrogant - does not pay respect to one who should be paid respect, does not rise up in respect for one who should be risen up for, does not give a seat to one worthy of a seat, does not give way to one worthy of way, does not honour one who should be honoured, does not respect one who should be respected, does not revere one who should be revered, does not venerate one who should be venerated. He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. But if upon the body's collapse at death he is not reborn in a realm of misery, an unfortunate realm, a nether world, in hell, if he attains human existence, wherever he is reborn he is of low birth. This is the practice conducive to low birth, young man, that is to say - he is obstinate and arrogant; does not pay respect to one who should be paid respect, does not rise up in respect for one who should be risen up for, does not give a seat to one worthy of a seat, does not give way to one worthy of way, does not honour one who should be honoured, does not respect one who should be respected, does not revere one who should be revered, does not venerate one who should be venerated.

"Here again, young man, a certain woman or man is not obstinate and not arrogant; pays respect to one who should be paid respect, rises up in respect for one who should be risen up for, gives a seat to one worthy of a seat, gives way to one worthy of way, honours one who should be honoured, respects one who should be respected, reveres one who should be revered, venerates one who should be venerated. He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. But if upon the body's collapse at death he is not reborn in a fortunate realm, in a heavenly world, if he attains human existence, wherever he is reborn he is of noble birth. This is the practice conducive to noble birth, young man, that is to say - he is not obstinate and not arrogant; pays respect to one who should be paid respect, rises up in respect for one who should be risen up for, gives a seat to one worthy of a seat, gives way to one worthy of way, honours one who should be honoured, respects one who should be respected, reveres one who should be revered, venerates one who should be venerated.

296. "Here, young man, a certain woman or man, having approached an ascetic or a brahmin, is not one who inquires - 'What, venerable sir, is wholesome, what is unwholesome; what is blameworthy, what is blameless; what should be cultivated, what should not be cultivated; what action done by me would be for my harm and suffering for a long time, or what action done by me would be for my welfare and happiness for a long time?' He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. But if upon the body's collapse at death he is not reborn in a realm of misery, an unfortunate realm, a nether world, in hell, if he attains human existence, wherever he is reborn he is unwise. This is the practice conducive to lack of wisdom, young man, that is to say - having approached an ascetic or a brahmin, one is not one who inquires - 'What, venerable sir, is wholesome, what is unwholesome; what is blameworthy, what is blameless; what should be cultivated, what should not be cultivated; what action done by me would be for my harm and suffering for a long time, or what action done by me would be for my welfare and happiness for a long time?'"

"Here again, young man, a certain woman or man, having approached an ascetic or a brahmin, is one who inquires - 'What, venerable sir, is wholesome, what is unwholesome; what is blameworthy, what is blameless; what should be cultivated, what should not be cultivated; what action done by me would be for my harm and suffering for a long time, or what action done by me would be for my welfare and happiness for a long time?' He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. But if upon the body's collapse at death he is not reborn in a fortunate realm, in a heavenly world, if he attains human existence, wherever he is reborn he is of great wisdom. This is the practice conducive to great wisdom, young man, that is to say - having approached an ascetic or a brahmin, one is one who inquires - 'What, venerable sir, is wholesome, what is unwholesome; what is blameworthy, what is blameless; what should be cultivated, what should not be cultivated; what action done by me would be for my harm and suffering for a long time, or what action done by me would be for my welfare and happiness for a long time?'"

297. "Thus indeed, young man, the practice conducive to short life leads to short life, the practice conducive to long life leads to long life; the practice conducive to much illness leads to much illness, the practice conducive to freedom from illness leads to freedom from illness; the practice conducive to ugliness leads to ugliness, the practice conducive to being pleasing leads to being pleasing; the practice conducive to being of little influence leads to being of little influence, the practice conducive to being influential leads to being influential; the practice conducive to little wealth leads to little wealth, the practice conducive to great wealth leads to great wealth; the practice conducive to low birth leads to low birth, the practice conducive to noble birth leads to noble birth; the practice conducive to lack of wisdom leads to lack of wisdom, the practice conducive to great wisdom leads to great wisdom. Beings are owners of their actions, young man, heirs to their actions, they originate from their actions, are bound to their actions, have their actions as their refuge. It is action that divides beings, that is to say - into the inferior and the superior."

When this was said, the young brahmin Subha, son of Todeyya, 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 Shorter Discourse on the Analysis of Action is concluded as fifth.

6. The Greater Discourse on the Analysis of Action

298. 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 Samiddhi was dwelling in a forest hut. Then Potaliputta the wandering ascetic, walking up and down for leg exercise, wandering about, approached the Venerable Samiddhi; having approached, he exchanged friendly greetings with the Venerable Samiddhi. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, Potaliputta the wandering ascetic said this to the Venerable Samiddhi - "Face to face with the ascetic Gotama I heard this, friend Samiddhi, face to face I received it - 'Bodily action is vain, verbal action is vain, only mental action is truth.' And there is that attainment, having attained which attainment one feels nothing?" "Do not say so, friend Potaliputta; do not misrepresent the Blessed One. For it is not good to slander the Blessed One. For the Blessed One would not say thus - 'Bodily action is vain, verbal action is vain, only mental action is truth.' But there is indeed, friend, that attainment, having attained which attainment one feels nothing." "How long have you been gone forth, friend Samiddhi?" "Not long, friend! Three rains retreats." "What then shall we say to the elder monks, when indeed such a junior monk thinks the Teacher should be protected. Having done an intentional action, friend Samiddhi, by body, speech and mind, what does one feel?" "Having done an intentional action, friend Samiddhi, by body, speech and mind, what does one feel?" "Having done an intentional action, friend Potaliputta, by body, speech and mind, one feels suffering." Then Potaliputta the wandering ascetic neither delighted in nor protested against what the Venerable Samiddhi had said; without delighting in and without protesting against, he rose from his seat and departed.

299. Then the Venerable Samiddhi, soon after Potaliputta the wandering ascetic had departed, approached the Venerable Ānanda; having approached, he exchanged friendly greetings with the Venerable Ānanda. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Samiddhi reported to the Venerable Ānanda all the friendly conversation he had with Potaliputta the wandering ascetic.

When this was said, the Venerable Ānanda said this to the Venerable Samiddhi - "There is indeed, friend Samiddhi, a subject for discussion to see the Blessed One. Come, friend Samiddhi, let us go to where the Blessed One is; having approached, we will report this matter to the Blessed One. As the Blessed One answers us, so we will remember it." "Yes, friend," the Venerable Samiddhi assented to the Venerable Ānanda.

Then the Venerable Ānanda and the Venerable Samiddhi approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda reported to the Blessed One all the friendly conversation that the Venerable Samiddhi had with Potaliputta the wandering ascetic. When this was said, the Blessed One said this to the Venerable Ānanda - "I do not even know of seeing Potaliputta the wandering ascetic, Ānanda, so from where such a friendly conversation? And by this Samiddhi, a foolish man, Ānanda, a question that should be answered analytically was answered definitively to Potaliputta the wandering ascetic." When this was said, the Venerable Udāyī said this to the Blessed One - "But if, venerable sir, the Venerable Samiddhi spoke with reference to this - whatever is felt, that is in suffering."

300. Then the Blessed One addressed the Venerable Ānanda - "Do you see, Ānanda, this foolish man Udāyī's way of questioning? I knew, Ānanda - 'Now this foolish man Udāyī, emerging, will emerge unwisely.' From the very beginning, Ānanda, three feelings were asked about by Potaliputta the wandering ascetic. If, Ānanda, this foolish man Samiddhi, thus asked by Potaliputta the wandering ascetic, had answered thus - 'Having done an intentional action, friend Potaliputta, by body, speech and mind, to be experienced as pleasant, he experiences pleasure; having done an intentional action, friend Potaliputta, by body, speech and mind, to be experienced as unpleasant, he experiences suffering; having done an intentional action, friend Potaliputta, by body, speech and mind, to be experienced as neither-unpleasant-nor-pleasant, he experiences neither-unpleasant-nor-pleasant feeling.' Answering thus, Ānanda, the foolish man Samiddhi would have answered Potaliputta the wandering ascetic rightly. But, Ānanda, who are the heterodox wandering ascetics, foolish and inexperienced, who will know the Tathāgata's great analysis of action? If you, Ānanda, were to hear the Tathāgata analysing the great analysis of action."

"This is the time, Blessed One, this is the time, Fortunate One, that the Blessed One would analyse the great analysis of action. 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 -

"There are these four persons, Ānanda, existing and found in the world. Which four? Here, Ānanda, a certain person here is one who kills living beings, takes what is not given, engages in sexual misconduct, is a liar, speaks divisive speech, speaks harsh speech, engages in idle chatter, is covetous, has a mind of ill-will, and holds wrong view. He, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell.

"But here, Ānanda, a certain person here is one who kills living beings, takes what is not given, engages in sexual misconduct, is a liar, 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, he is reborn in a fortunate realm, in a heavenly world.

"Here, Ānanda, a certain person here 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, he is reborn in a fortunate realm, in a heavenly world.

"But here, Ānanda, a certain person here 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. He, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell.

301. "Here, Ānanda, some ascetic or brahmin, through ardour, striving, pursuit, diligence, and right attention, attains such a concentration of mind that when the mind is concentrated, with the divine eye, which is pure and surpasses the human, he sees such and such a person - here one who kills living beings, takes what is not given, engages in sexual misconduct, is a liar, 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, he sees arisen in a realm of misery, an unfortunate realm, a nether world, in hell. He speaks thus: 'There are indeed, friend, evil actions, there is result of misconduct. I saw that person here who kills living beings, takes what is not given, etc. with wrong view, upon the body's collapse at death, I see arisen in a realm of misery, an unfortunate realm, a nether world, in hell.' He speaks thus: 'Whoever indeed, friend, kills living beings, takes what is not given, etc. has wrong view, every such one, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Those who know thus, they know rightly; those who know otherwise, their knowledge is wrong.' Thus he, regarding just what he himself has known, himself has seen, himself has understood, declares that very thing there with tenacity and adherence, having clung to it: 'Only this is the truth, anything else is vain.'"

"But here, Ānanda, some ascetic or brahmin, through ardour, striving, pursuit, diligence, and right attention, attains such a concentration of mind that when the mind is concentrated, with the divine eye, which is pure and surpasses the human, he sees such and such a person - here one who kills living beings, takes what is not given, etc. with wrong view, upon the body's collapse at death, he sees arisen in a fortunate realm, in a heavenly world. He speaks thus: 'There are not indeed, friend, evil actions, there is no result of misconduct. I saw that person - here one who kills living beings, takes what is not given, etc. with wrong view, upon the body's collapse at death, I see arisen in a fortunate realm, in a heavenly world.' He speaks thus: 'Whoever indeed, friend, kills living beings, takes what is not given, etc. has wrong view, every such one, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. Those who know thus, they know rightly; those who know otherwise, their knowledge is wrong.' Thus he, regarding just what he himself has known, himself has seen, himself has understood, declares that very thing there with tenacity and adherence, having clung to it: 'Only this is the truth, anything else is vain.'"

"Here, Ānanda, some ascetic or brahmin, through ardour, striving, pursuit, diligence, and right attention, attains such a concentration of mind that when the mind is concentrated, with the divine eye, which is pure and surpasses the human, he sees such and such a person - here 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, he sees arisen in a fortunate realm, in a heavenly world. He speaks thus: 'There are indeed, friend, good actions, there is result of good conduct. I saw that person - here one who abstains from killing living beings, abstains from taking what is not given, etc. with right view, upon the body's collapse at death, I see arisen in a fortunate realm, in a heavenly world.' He speaks thus: 'Whoever indeed, friend, abstains from killing living beings, abstains from taking what is not given, etc. has right view, every such one, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. Those who know thus, they know rightly; those who know otherwise, their knowledge is wrong.' Thus he, regarding just what he himself has known, himself has seen, himself has understood, declares that very thing there with tenacity and adherence, having clung to it: 'Only this is the truth, anything else is vain.'"

"But here, Ānanda, some ascetic or brahmin, through ardour, striving, pursuit, diligence, and right attention, attains such a concentration of mind that when the mind is concentrated, with the divine eye, which is pure and surpasses the human, he sees such and such a person - here one who abstains from killing living beings, etc. one of right view, upon the body's collapse at death, he sees arisen in a realm of misery, an unfortunate realm, a nether world, in hell. He speaks thus: 'There are indeed, friend, no good actions, there is no result of good conduct. I saw that person - here one who abstains from killing living beings, abstains from taking what is not given, etc. one of right view, upon the body's collapse at death, I see arisen in a realm of misery, an unfortunate realm, a nether world, in hell.' He speaks thus: 'Whoever indeed, friend, abstains from killing living beings, abstains from taking what is not given, etc. one of right view, every such one, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Those who know thus, they know rightly; those who know otherwise, their knowledge is wrong.' Thus he, regarding just what he himself has known, himself has seen, himself has understood, declares that very thing there with tenacity and adherence, having clung to it: 'Only this is the truth, anything else is vain.'"

302. "Therein, Ānanda, whatever ascetic or brahmin speaks thus - 'There are indeed, friend, evil actions, there is result of misconduct' - that I allow of his; Since he says thus - 'I saw such and such a person - here one who kills living beings, takes what is not given, etc. with wrong view, upon the body's collapse at death, I see arisen in a realm of misery, an unfortunate realm, a nether world, in hell' - that too I allow of his; But since he says thus - 'Whoever indeed, friend, kills living beings, takes what is not given, etc. has wrong view, every such one, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell' - that I do not allow of his; Since he says thus - 'Those who know thus, they know rightly; those who know otherwise, their knowledge is wrong' - that too I do not allow of his; Since he, regarding just what he himself has known, himself has seen, himself has understood, declares that very thing there with tenacity and adherence, having clung to it - 'Only this is the truth, anything else is vain' - that too I do not allow of his. What is the reason for this? For otherwise, Ānanda, is the Tathāgata's knowledge regarding the great analysis of action.

"Therein, Ānanda, whatever ascetic or brahmin speaks thus - 'There are not indeed, friend, evil actions, there is no result of misconduct' - that I do not allow of his; But since he says thus - 'I saw such and such a person - here one who kills living beings, takes what is not given, etc. with wrong view, upon the body's collapse at death, I see arisen in a fortunate realm, in a heavenly world' - that I allow of his; But since he says thus - 'Whoever indeed, friend, kills living beings, takes what is not given, etc. has wrong view, every such one, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world' - that I do not allow of his; Since he says thus - 'Those who know thus, they know rightly; those who know otherwise, their knowledge is wrong' - that too I do not allow of his; Since he, regarding just what he himself has known, himself has seen, himself has understood, declares that very thing there with tenacity and adherence, having clung to it - 'Only this is the truth, anything else is vain' - that too I do not allow of his. What is the reason for this? For otherwise, Ānanda, is the Tathāgata's knowledge regarding the great analysis of action.

"Therein, Ānanda, whatever ascetic or brahmin speaks thus - 'There are indeed, friend, good actions, there is result of good conduct' - that I allow of his; Since he says thus - 'I saw such and such a person - here one who abstains from killing living beings, abstains from taking what is not given, etc. one of right view, upon the body's collapse at death, I see arisen in a fortunate realm, in a heavenly world' - that too I allow of his; But since he says thus - 'Whoever indeed, friend, abstains from killing living beings, abstains from taking what is not given, etc. has right view, every such one, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world' - that I do not allow of his; Since he says thus - 'Those who know thus, they know rightly; those who know otherwise, their knowledge is wrong' - that too I do not allow of his; Since he, regarding just what he himself has known, himself has seen, himself has understood, declares that very thing there with tenacity and adherence, having clung to it - 'Only this is the truth, anything else is vain' - that too I do not allow of his. What is the reason for this? For otherwise, Ānanda, is the Tathāgata's knowledge regarding the great analysis of action.

"Therein, Ānanda, whatever ascetic or brahmin speaks thus - 'There are indeed, friend, no good actions, there is no result of good conduct' - that I do not allow of his; But since he says thus - 'I saw such and such a person - here one who abstains from killing living beings, abstains from taking what is not given, etc. one of right view, upon the body's collapse at death, I see arisen in a realm of misery, an unfortunate realm, a nether world, in hell' - that I allow of his; But since he says thus - 'Whoever indeed, friend, abstains from killing living beings, abstains from taking what is not given, etc. has right view, every such one, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell' - that I do not allow of his; But since he says thus - 'Those who know thus, they know rightly; those who know otherwise, their knowledge is wrong' - that too I do not allow of his; Since he, regarding just what he himself has known, himself has seen, himself has understood, declares that very thing there with tenacity and adherence, having clung to it - 'Only this is the truth, anything else is vain' - that too I do not allow of his. What is the reason for this? For otherwise, Ānanda, is the Tathāgata's knowledge regarding the great analysis of action.

303. "Therein, Ānanda, that person who here is one who kills living beings, takes what is not given, etc. holds wrong view, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - either formerly he had done an evil deed to be experienced as unpleasant, or afterwards he had done an evil deed to be experienced as unpleasant, or at the time of death he had wrong view complete and taken upon himself. Because of that, upon the body's collapse at death, he is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. But since he here is one who kills living beings, takes what is not given, etc. holds wrong view, he experiences the result of that in this very life, or upon rebirth, or in some other subsequent existence.

"Therein, Ānanda, that person who here is one who kills living beings, takes what is not given, etc. holds wrong view, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world - either formerly he had done a good deed to be experienced as pleasant, or afterwards he had done a good deed to be experienced as pleasant, or at the time of death he had right view complete and taken upon himself. Because of that, upon the body's collapse at death, he is reborn in a fortunate realm, in a heavenly world. But since he here is one who kills living beings, takes what is not given, etc. holds wrong view, he experiences the result of that in this very life, or upon rebirth, or in some other subsequent existence.

"Therein, Ānanda, that person who here abstains from killing living beings, abstains from taking what is not given, etc. holds right view, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world - either formerly he had done a good deed to be experienced as pleasant, or afterwards he had done a good deed to be experienced as pleasant, or at the time of death he had right view complete and taken upon himself. Because of that, upon the body's collapse at death, he is reborn in a fortunate realm, in a heavenly world. But since he here abstains from killing living beings, abstains from taking what is not given, etc. holds right view, he experiences the result of that in this very life, or upon rebirth, or in some other subsequent existence.

"Therein, Ānanda, that person who here abstains from killing living beings, abstains from taking what is not given, etc. holds right view, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - either formerly he had done an evil deed to be experienced as unpleasant, or afterwards he had done an evil deed to be experienced as unpleasant, or at the time of death he had wrong view complete and taken upon himself. Because of that, upon the body's collapse at death, he is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. But since he here abstains from killing living beings, abstains from taking what is not given, etc. holds right view, he experiences the result of that in this very life, or upon rebirth, or in some other subsequent existence.

"Thus indeed, Ānanda, there is action that is incapable and appears incapable, there is action that is incapable but appears capable, there is action that is capable and also appears capable, there is action that is capable but appears incapable."

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

The Greater Discourse on the Analysis of Action is concluded as sixth.

7. The Discourse on the Analysis of the Six Sense Bases

304. 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 will teach you, monks, the analysis of the six sense bases. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"'Six internal sense bases should be known, six external sense bases should be known, six classes of consciousness should be known, six classes of contact should be known, eighteen mental examinations should be known, thirty-six positions of beings should be known, therein in dependence on this abandon this, three establishments of mindfulness which a noble one practises, which a noble one practising is worthy to instruct a group as a Teacher, he is called the unsurpassed trainer of persons to be tamed among trainers' - this is the synopsis of the analysis of the six sense bases.

305. "'Six internal sense bases should be known' - thus indeed this was said. Dependent on what was this said? 'The eye sense base, the ear sense base, the nose sense base, the tongue sense base, the body sense base, the mind sense base - six internal sense bases should be known' - thus what was said, this was said dependent on that.

"'Six external sense bases should be known' - thus indeed this was said. Dependent on what was this said? 'The visible form sense base, the sound sense base, the odour sense base, the flavour sense base, the touch sense base, the mind-object sense base - six external sense bases should be known' - thus what was said, this was said dependent on that.

"'Six classes of consciousness should be known' - thus indeed this was said. Dependent on what was this said? 'Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness - six classes of consciousness should be known' - thus what was said, this was said dependent on that.

"'Six classes of contact should be known' - thus indeed this was said. Dependent on what was this said? 'Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact - six classes of contact should be known' - thus what was said, this was said dependent on that.

"'Eighteen mental examinations should be known' - thus indeed this was said. Dependent on what was this said? 'Having seen a form with the eye, one explores a form that is a basis for pleasure, one explores a form that is a basis for displeasure, one explores a form that is a basis for equanimity. Having heard a sound with the ear. Etc. Having smelled an odour with the nose. Having tasted a flavour with the tongue. Having touched a tangible object with the body. Having cognised a mental object with the mind, one explores a mental object that is a basis for pleasure, one explores a mental object that is a basis for displeasure, one explores a mental object that is a basis for equanimity. Thus six explorations with pleasure, six explorations with displeasure, six explorations with equanimity, eighteen mental examinations should be known' - thus what was said, this was said dependent on that.

306. "'Thirty-six positions of beings should be known' - thus indeed this was said. Dependent on what was this said? Six pleasures connected with the household life, six pleasures connected with renunciation, six displeasures connected with the household life, six displeasures connected with renunciation, six equanimities connected with the household life, six equanimities connected with renunciation. Therein, what are the six pleasures connected with the household life? When one regards as obtaining or recollects as having previously obtained forms cognizable by the eye that are desirable, lovely, agreeable, delightful, connected with worldly gains - whether obtaining them or recollecting what was previously obtained, past, ceased, changed - pleasure arises. Whatever such pleasure, this is called pleasure connected with the household life. Sounds cognizable by the ear... Odours cognizable by the nose... Flavours cognizable by the tongue... Tangible objects cognizable by the body... Mental phenomena cognizable by the mind that are desirable, lovely, agreeable... etc. pleasure. Whatever such pleasure, this is called pleasure connected with the household life. These are the six pleasures connected with the household life.

"Therein, what are the six pleasures connected with renunciation? Having understood the impermanence of forms, their change, fading away and cessation, seeing as it really is with right wisdom thus: 'Both formerly and now, all those forms are impermanent, suffering, subject to change' - pleasure arises. Whatever such pleasure, this is called pleasure connected with renunciation. Of sounds indeed... Of odours indeed... Of flavours indeed... Of tangible objects indeed... Having understood the impermanence of mental phenomena, their change, fading away and cessation, seeing as it really is with right wisdom thus: 'Both formerly and now, all those mental phenomena are impermanent, suffering, subject to change' - pleasure arises. Whatever such pleasure, this is called pleasure connected with renunciation. These are the six pleasures connected with renunciation.

307. "Therein, what are the six displeasures connected with the household life? Forms cognizable by the eye... etc. Sounds cognizable by the ear... Odours cognizable by the nose... Flavours cognizable by the tongue... Tangible objects cognizable by the body... When one regards as not obtaining mental phenomena cognizable by the mind that are desirable, lovely, agreeable, delightful, connected with worldly gains, or recollects what was previously not obtained, past, ceased, changed - displeasure arises. Whatever such displeasure, this is called displeasure connected with the household life. These are the six displeasures connected with the household life.

"Therein, what are the six displeasures connected with renunciation? Having understood the impermanence of forms, their change, fading away and cessation, seeing as it really is with right wisdom thus: 'Both formerly and now, all those forms are impermanent, suffering, subject to change' - one sets up longing for the unsurpassed deliverances - 'When indeed shall I enter and dwell in that plane which the noble ones now enter and dwell in?' Thus for one who sets up longing for the unsurpassed deliverances, displeasure arises conditioned by that longing. Whatever such displeasure, this is called displeasure connected with renunciation. Of sounds indeed... etc. Of odours indeed... Of flavours indeed... Of tangible objects indeed... Having understood the impermanence of mental phenomena, their change, fading away and cessation, seeing as it really is with right wisdom thus: 'Both formerly and now, all those mental phenomena are impermanent, suffering, subject to change' - one sets up longing for the unsurpassed deliverances - 'When indeed shall I enter and dwell in that plane which the noble ones now enter and dwell in?' Thus for one who sets up longing for the unsurpassed deliverances, displeasure arises conditioned by that longing. Whatever such displeasure, this is called displeasure connected with renunciation. These are the six displeasures connected with renunciation.

308. "There, what are the six equanimities connected with the household life? Having seen a form with the eye, equanimity arises for a foolish, confused worldling who has not conquered the limit, who has not conquered the result, who does not see the danger, an uninstructed worldling. Whatever equanimity is of such a kind, it does not go beyond form. Therefore that equanimity is called 'connected with the household life'. Having heard a sound with the ear... Having smelled an odour with the nose. Having tasted a flavour with the tongue. Having touched a tangible object with the body. Having cognised a mental object with the mind, equanimity arises for a foolish, confused worldling who has not conquered the limit, who has not conquered the result, who does not see the danger, an uninstructed worldling. Whatever equanimity is of such a kind, it does not go beyond the mental object. Therefore that equanimity is called 'connected with the household life'. These are the six equanimities connected with the household life.

"There, what are the six equanimities connected with renunciation? Having understood the impermanence of forms, their change, fading away and cessation, seeing as it really is with right wisdom thus: 'Both formerly and now, all those forms are impermanent, suffering, subject to change' - equanimity arises. Whatever equanimity is of such a kind, it goes beyond form. Therefore that equanimity is called 'connected with renunciation'. Of sounds indeed... Of odours indeed... Of flavours indeed... Of tangible objects indeed... Having understood the impermanence of mental phenomena, their change, fading away and cessation, seeing as it really is with right wisdom thus: 'Both formerly and now, all those mental phenomena are impermanent, suffering, subject to change' - equanimity arises. Whatever equanimity is of such a kind, it goes beyond the mental object. Therefore that equanimity is called 'connected with renunciation'. These are the six equanimities connected with renunciation. 'Thirty-six positions of beings should be known' - thus what was said, this was said dependent on that.

309. "Therein in dependence on this abandon this" - thus indeed this was said; dependent on what was this said? Therein, monks, whatever six pleasures connected with renunciation there are, in dependence on those, having come to those, whatever six pleasures connected with the household life there are, abandon those, transcend those. Thus there is the abandoning of those, thus there is the transcendence of those.

"Therein, monks, whatever six displeasures connected with renunciation there are, in dependence on those, having come to those, whatever six displeasures connected with the household life there are, abandon those, transcend those. Thus there is the abandoning of those, thus there is the transcendence of those.

"Therein, monks, whatever six equanimities connected with renunciation there are, in dependence on those, having come to those, whatever six equanimities connected with the household life there are, abandon those, transcend those. Thus there is the abandoning of those, thus there is the transcendence of those.

"Therein, monks, whatever six pleasures connected with renunciation there are, in dependence on those, having come to those, whatever six displeasures connected with renunciation there are, abandon those, transcend those. Thus there is the abandoning of those, thus there is the transcendence of those.

"Therein, monks, whatever six equanimities connected with renunciation there are, in dependence on those, having come to those, whatever six pleasures connected with renunciation there are, abandon those, transcend those. Thus there is the abandoning of those, thus there is the transcendence of those.

310. "There is, monks, equanimity of diversity, based on diversity; there is equanimity of unity, based on unity. And what, monks, is equanimity of diversity, based on diversity? There is, monks, equanimity regarding material forms, there is regarding sounds, there is regarding odours, there is regarding flavours, there is regarding tangible objects - this, monks, is equanimity of diversity, based on diversity. And what, monks, is equanimity of unity, based on unity? There is, monks, equanimity based upon the plane of infinite space, there is based upon the plane of infinite consciousness, there is based upon the plane of nothingness, there is based upon the plane of neither-perception-nor-non-perception - this, monks, is equanimity of unity, based on unity.

"Therein, monks, that equanimity which is of unity, based on unity - in dependence on that, having come to that, that equanimity which is of diversity, based on diversity, abandon that, transcend that. Thus there is the abandoning of this, thus there is the transcendence of this.

"In dependence on non-identification, monks, having come to non-identification, that equanimity which is of unity, based on unity, abandon that, transcend that. Thus there is the abandoning of this, thus there is the transcendence of this. 'Therein in dependence on this abandon this' - thus what was said, this was said dependent on that.

311. "'Three establishments of mindfulness which a noble one practises, which a noble one practising is worthy to instruct a group as a Teacher' - thus indeed this was said; dependent on what was this said? Here, monks, the Teacher teaches the Teaching to his disciples, compassionate, seeking their welfare, out of compassion - 'This is for your welfare, this is for your happiness.' His disciples do not listen, do not lend an ear, do not apply their minds to final knowledge, and having turned aside, they conduct themselves contrary to the Teacher's instruction. There, monks, the Tathāgata is neither displeased nor does he experience displeasure, and he dwells without being affected by defilements, mindful and fully aware. This, monks, is the first establishment of mindfulness which a noble one practises, which a noble one practising is worthy to instruct a group as a Teacher.

"Furthermore, monks, the Teacher teaches the Teaching to his disciples, compassionate, seeking their welfare, out of compassion - 'This is for your welfare, this is for your happiness.' Some of his disciples do not listen, do not lend an ear, do not apply their minds to final knowledge, and having turned aside, they conduct themselves contrary to the Teacher's instruction; some disciples listen, lend an ear, apply their minds to final knowledge, and do not conduct themselves having turned aside from the Teacher's instruction. There, monks, the Tathāgata is neither displeased nor does he experience displeasure; nor is he pleased nor does he experience pleasure. Displeasure and pleasure - having avoided both of these, he dwells equanimous, mindful and fully aware. This is called, monks, the second establishment of mindfulness which a noble one practises, which a noble one practising is worthy to instruct a group as a Teacher.

"Furthermore, monks, the Teacher teaches the Teaching to his disciples, compassionate, seeking their welfare, out of compassion - 'This is for your welfare, this is for your happiness.' His disciples listen, lend an ear, apply their minds to final knowledge, and do not conduct themselves having turned aside from the Teacher's instruction. There, monks, the Tathāgata is pleased and experiences pleasure, and he dwells without being affected by defilements, mindful and fully aware. This is called, monks, the third establishment of mindfulness which a noble one practises, which a noble one practising is worthy to instruct a group as a Teacher. 'Three establishments of mindfulness which a noble one practises, which a noble one practising is worthy to instruct a group as a Teacher' - thus what was said, this was said dependent on that.

312. "'He is called the unsurpassed trainer of persons to be tamed among trainers' - thus indeed this was said. Dependent on what was this said? By an elephant tamer, monks, an elephant in training when driven runs in only one direction - eastern or western or northern or southern. By a horse trainer, monks, a horse in training when driven runs in only one direction - eastern or western or northern or southern. By an ox trainer, monks, an ox in training when driven runs in only one direction - eastern or western or northern or southern. But by the Tathāgata, monks, the Worthy One, the perfectly Self-awakened One, a person to be trained when driven runs through eight directions. One who is material sees forms - this is the first direction; Internally not perceiving material forms, one sees forms externally - this is the second direction; One is intent only upon the beautiful - this is the third direction; 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 direction; With the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite,' one enters and dwells in the plane of infinite consciousness - this is the fifth direction; With the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' one enters and dwells in the plane of nothingness - this is the sixth direction; With the complete transcendence of the plane of nothingness, one enters and dwells in the plane of neither-perception-nor-non-perception - this is the seventh direction; With the complete transcendence of the plane of neither-perception-nor-non-perception, one enters and dwells in the cessation of perception and feeling - this is the eighth direction. By the Tathāgata, monks, the Worthy One, the perfectly Self-awakened One, a person to be trained when driven runs through these eight directions. 'He is called the unsurpassed trainer of persons to be tamed among trainers' - thus what was said, this was said dependent on that."

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

The Discourse on the Analysis of the Six Sense Bases is concluded as seventh.

8. The Discourse on the Analysis of a Summary

313. 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 will teach you, monks, the synopsis and analysis. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"In such a way, monks, a monk should investigate so that as he investigates, his consciousness externally would be undistracted, undispersed, internally unsettled, and by non-clinging he would not be agitated. When consciousness is externally undistracted, undispersed, internally unsettled, for one who is not agitated by non-clinging, there is no origination of the arising of birth, ageing, death, and suffering in the future." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered the dwelling.

314. Then, not long after the Blessed One had departed, this occurred to those monks - "Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'In such a way, monks, a monk should investigate so that as he investigates, his consciousness externally would be undistracted, undispersed, internally unsettled, and by non-clinging he would not be agitated. When consciousness is externally undistracted, undispersed, internally unsettled, for one who is not agitated by non-clinging, there is no origination of the arising of birth, ageing, death, and suffering in the future.' Who now could explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail?" Then those monks had this thought: "This Venerable Mahākaccāna is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Mahākaccāna is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. What if we were to approach the Venerable Mahākaccāna; having approached, we should ask the Venerable Mahākaccāna about this matter."

Then those monks approached the Venerable Mahākaccāna; having approached, they exchanged friendly greetings with the Venerable Mahākaccāna. Having concluded the pleasant and memorable talk, they sat down to one side. Seated to one side, those monks said this to the Venerable Mahākaccāna -

"Friend Kaccāna, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'In such a way, monks, a monk should investigate so that as he investigates, his consciousness externally would be undistracted, undispersed, internally unsettled, and by non-clinging he would not be agitated. When consciousness is externally undistracted, undispersed, internally unsettled, for one who is not agitated by non-clinging, there is no origination of the arising of birth, ageing, death, and suffering in the future.' Then, friend Kaccāna, not long after the Blessed One had departed, this occurred to us - 'Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - In such a way, monks, a monk should investigate so that as he investigates, his consciousness externally would be undistracted, undispersed, internally unsettled, and by non-clinging he would not be agitated. When consciousness is externally undistracted, undispersed, internally unsettled, for one who is not agitated by non-clinging, there is no origination of the arising of birth, ageing, death, and suffering in the future.' Who now could explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail?" "Then, friend Kaccāna, this occurred to us - 'This Venerable Mahākaccāna is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Mahākaccāna is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. What if we were to approach the Venerable Mahākaccāna; having approached, we should ask the Venerable Mahākaccāna about this matter.' - Let the Venerable Mahākaccāna explain."

315. "Just as, friends, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the root, having passed over the trunk, might think the substance should be sought in the branches and leaves; thus it is with the venerable ones, when the Teacher is present before you, having passed over that Blessed One, you think this matter should be asked of us. For, friends, the Blessed One is one who knows what is to be known, one who sees what is to be seen, become vision, become knowledge, become the Teaching, become the supreme, the speaker, the proclaimer, the one who leads to the meaning, the giver of the Deathless, the lord of the Teaching, the Tathāgata. And that was the time when you should have asked the Blessed One himself about this matter; as the Blessed One would have answered you, so you should have remembered it." "Certainly, friend Kaccāna, the Blessed One is one who knows what is to be known, one who sees what is to be seen, become vision, become knowledge, become the Teaching, become the supreme, the speaker, the proclaimer, the one who leads to the meaning, the giver of the Deathless, the lord of the Teaching, the Tathāgata. And that was the time when we should have asked the Blessed One himself about this matter; as the Blessed One would have answered us, so we should have remembered it. But the Venerable Mahākaccāna is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Mahākaccāna is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. Let the Venerable Mahākaccāna explain, without finding it troublesome." "If so, friends, listen and pay close attention; I will speak." "Yes, friend," those monks assented to the Venerable Mahākaccāna. The Venerable Mahākaccāna said this -

"Friends, that which the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'In such a way, monks, a monk should investigate so that as he investigates, his consciousness externally would be undistracted, undispersed, internally unsettled, and by non-clinging he would not be agitated. When consciousness is externally undistracted, undispersed, internally unsettled, for one who is not agitated by non-clinging, there is no origination of the arising of birth, ageing, death, and suffering in the future.' I, friends, understand in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail, thus -

316. "And how, friends, is consciousness said to be distracted and diffused externally? Here, friends, when a monk, having seen a form with the eye, has consciousness that follows after the sign of form, that is bound to the gratification of the sign of form, that is shackled to the gratification of the sign of form, that is connected with the fetter of the gratification of the sign of form, this is said to be consciousness distracted and diffused externally. Having heard a sound with the ear. Etc. Having smelled an odour with the nose. Having tasted a flavour with the tongue. Having touched a tangible object with the body. Having cognised a mental object with the mind, consciousness follows after the sign of mental objects; that is bound to the gratification of the sign of mental objects, that is shackled to the gratification of the sign of mental objects, that is connected with the fetter of the gratification of the sign of mental objects, this is said to be consciousness distracted and diffused externally. Thus, friends, consciousness is said to be distracted and diffused externally.

317. "And how, friends, is consciousness said to be undistracted and undiffused externally? Here, friends, when a monk, having seen a form with the eye, has consciousness that does not follow after the sign of form, that is not bound to the gratification of the sign of form, that is not shackled to the gratification of the sign of form, that is not connected with the fetter of the gratification of the sign of form, this is said to be consciousness undistracted and undiffused externally. Having heard a sound with the ear. Etc. Having smelled an odour with the nose. Having tasted a flavour with the tongue. Having touched a tangible object with the body. Having cognised a mental object with the mind, consciousness does not follow after the sign of mental objects, is not bound to the gratification of the sign of mental objects, is not shackled to the gratification of the sign of mental objects, is not connected with the fetter of the gratification of the sign of mental objects, this is said to be consciousness undistracted and undiffused externally. Thus, friends, consciousness is said to be undistracted and undiffused externally.

318. "And how, friends, is one said to be internally settled? Here, friends, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. His consciousness follows after the rapture and happiness born of seclusion, is bound to the gratification of the rapture and happiness born of seclusion, is shackled to the gratification of the rapture and happiness born of seclusion, is connected with the fetter of the gratification of the rapture and happiness born of seclusion - this is said to be the mind internally settled.

"Furthermore, friends, 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. His consciousness follows after the rapture and happiness born of concentration, is bound to the gratification of the rapture and happiness born of concentration, is shackled to the gratification of the rapture and happiness born of concentration, is connected with the fetter of the gratification of the rapture and happiness born of concentration - this is said to be the mind internally settled.

"Furthermore, friends, with the fading away of rapture, a monk dwells equanimous, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. His consciousness follows after equanimity, is bound to the gratification of equanimity and happiness, is shackled to the gratification of equanimity and happiness, is connected with the fetter of the gratification of equanimity and happiness - this is said to be the mind internally settled.

"Furthermore, friends, with the abandoning of pleasure and with the abandoning of 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. His consciousness follows after neither-unpleasant-nor-pleasant, is bound to the gratification of neither-unpleasant-nor-pleasant, is shackled to the gratification of neither-unpleasant-nor-pleasant, is connected with the fetter of the gratification of neither-unpleasant-nor-pleasant - this is said to be the mind internally settled. Thus, friends, one is said to be internally settled.

319. "And how, friends, is one said to be internally unsettled? Here, friends, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states... etc. he enters and dwells in the first meditative absorption. His consciousness does not follow after the rapture and happiness born of seclusion, is not bound to the gratification of the rapture and happiness born of seclusion, is not shackled to the gratification of the rapture and happiness born of seclusion, is not connected with the fetter of the gratification of the rapture and happiness born of seclusion - this is said to be the mind internally unsettled.

"Furthermore, friends, with the subsiding of applied and sustained thought, a monk... etc. he enters and dwells in the second meditative absorption. His consciousness does not follow after the rapture and happiness born of concentration, is not bound to the gratification of the rapture and happiness born of concentration, is not shackled to the gratification of the rapture and happiness born of concentration, is not connected with the fetter of the gratification of the rapture and happiness born of concentration - this is said to be the mind internally unsettled.

"Furthermore, friends, with the fading away of rapture, a monk... etc. he enters and dwells in the third meditative absorption. His consciousness does not follow after equanimity, is not bound to the gratification of equanimity and happiness, is not shackled to the gratification of equanimity and happiness, is not connected with the fetter of the gratification of equanimity and happiness - this is said to be the mind internally unsettled.

"Furthermore, friends, with the abandoning of pleasure and with the abandoning of 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. His consciousness does not follow after neither-unpleasant-nor-pleasant, is not bound to the gratification of neither-unpleasant-nor-pleasant, is not shackled to the gratification of neither-unpleasant-nor-pleasant, is not connected with the fetter of the gratification of neither-unpleasant-nor-pleasant - this is said to be the mind internally unsettled. Thus, friends, one is said to be internally unsettled.

320. "And how, friends, is there agitation by non-clinging? Here, friends, 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, regards matter as self, or self as possessing matter, or matter as in self, or self as in matter. That matter of his changes, becomes otherwise. Due to the change and alteration of matter, his consciousness follows the change of matter. Agitation and arising of mental states born from following the change of matter remain obsessing his mind. Through the exhaustion of mind, he is with fright and with vexation and with expectation, and is agitated by non-clinging. Feeling... etc. perception... activities... he regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. That consciousness of his changes, becomes otherwise. Due to the change and alteration of consciousness, his consciousness follows the change of consciousness. Agitation and arising of mental states born from following the change of consciousness remain obsessing his mind. Through the exhaustion of mind, he is with fright and with vexation and with expectation, and is agitated by non-clinging. Thus, friends, there is agitation by non-clinging.

321. "And how, friends, is there non-agitation by non-clinging? Here, friends, 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 regard matter as self, nor self as possessing matter, nor matter as in self, nor self as in matter. That matter of his changes, becomes otherwise. Due to the change and alteration of matter, his consciousness does not follow the change of matter. For him, agitation and arising of mental states born from following the change of matter do not remain obsessing his mind. Through the exhaustion of mind, he is neither with fright nor with vexation nor with expectation, and is not agitated by non-clinging. Not feeling... not perception... not activities... he does not regard consciousness as self, nor self as possessing consciousness, nor consciousness as in self, nor self as in consciousness. That consciousness of his changes, becomes otherwise. Due to the change and alteration of consciousness, his consciousness does not follow the change of consciousness. For him, agitation and arising of mental states born from following the change of consciousness do not remain obsessing his mind. Through the exhaustion of mind, he is neither with fright nor with vexation nor with expectation, and is not agitated by non-clinging. Thus, friends, there is non-agitation by non-clinging.

322. Then those monks, having delighted in and given thanks for the Venerable Mahākaccāna's saying, rose from their seats and 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 -

"Venerable sir, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'In such a way, monks, a monk should investigate so that as he investigates, his consciousness externally would be undistracted, undispersed, internally unsettled, and by non-clinging he would not be agitated. When consciousness is externally undistracted, undispersed, internally unsettled, for one who is not agitated by non-clinging, there is no origination of the arising of birth, ageing, death, and suffering in the future.'

Then, venerable sir, not long after the Blessed One had departed, this occurred to us - 'Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - In such a way, monks, a monk should investigate so that as he investigates, his consciousness externally would be undistracted, undispersed, internally unsettled, and by non-clinging he would not be agitated. When consciousness is externally undistracted, undispersed, internally unsettled, for one who is not agitated by non-clinging, there is no origination of the arising of birth, ageing, death, and suffering in the future. Who now could explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail?' Then this occurred to us, venerable sir - 'This Venerable Mahākaccāna is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Mahākaccāna is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. What if we were to approach the Venerable Mahākaccāna; having approached, we should ask the Venerable Mahākaccāna about this matter.'

Then we, venerable sir, approached the Venerable Mahākaccāna; having approached, we asked the Venerable Mahākaccāna about this matter. For us, venerable sir, the Venerable Mahākaccāna explained the meaning with these characteristics, with these terms, with these phrases."

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

The Discourse on the Synopsis and Analysis is concluded as eighth.

9. The Discourse on the Analysis of Non-Conflict

323. 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 will teach you, monks, the analysis of non-conflict. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"One should not pursue sensual happiness, which is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit; nor should one pursue the pursuit of self-mortification, which is painful, ignoble, not connected with benefit. Not approaching these two extremes, monks, the middle practice has been fully awakened to by the Tathāgata, giving vision, giving knowledge, leading to peace, to direct knowledge, to enlightenment, to Nibbāna. One should know exalting, and one should know disparaging; having known exalting and having known disparaging, one should neither exalt nor disparage, but should teach only the Teaching. One should know the judgment of happiness; having known the judgment of happiness, one should pursue internal happiness. One should not speak talk behind one's back, one should not speak sharply face to face. One should speak unhurriedly, not hurriedly. One should not insist on local dialect, one should not override common usage - this is the synopsis of the analysis of non-conflict.

324. "'One should not pursue sensual happiness, which is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit; nor should one pursue the pursuit of self-mortification, which is painful, ignoble, not connected with benefit' - thus indeed this was said; dependent on what was this said? Whatever pursuit of pleasure for one delighting in happiness connected with sensual rebirth is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit, this is a state with suffering, with injury, with anguish, with fever; it is wrong practice. Whatever non-pursuit of the pursuit of pleasure for one delighting in happiness connected with sensual rebirth, which is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit, this is a state without suffering, without injury, without anguish, without fever; it is right practice. Whatever pursuit of self-mortification is painful, ignoble, not connected with benefit, this is a state with suffering, with injury, with anguish, with fever; it is wrong practice. Whatever non-pursuit of the pursuit of self-mortification, which is painful, ignoble, not connected with benefit, this is a state without suffering, without injury, without anguish, without fever; it is right practice. 'One should not pursue sensual happiness, which is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit; nor should one pursue the pursuit of self-mortification, which is painful, ignoble, not connected with benefit' - thus what was said, this was said dependent on that.

325. "'Not approaching these two extremes, the middle practice has been fully awakened to by the Tathāgata, giving vision, giving knowledge, leading to peace, to direct knowledge, to enlightenment, to Nibbāna' - thus indeed this was said. Dependent on what was this said? 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. 'Not approaching these two extremes, the middle practice has been fully awakened to by the Tathāgata, giving vision, giving knowledge, leading to peace, to direct knowledge, to enlightenment, to Nibbāna' - thus what was said, this was said dependent on that.

326. "'One should know exalting, and one should know disparaging; having known exalting and having known disparaging, one should neither exalt nor disparage, but should teach only the Teaching' - thus indeed this was said. Dependent on what was this said? And how, monks, is there exalting and disparaging, but not teaching the Teaching? 'Those who delight in happiness connected with sensual rebirth, devoted to the pursuit of pleasure, which is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit, all of them are with suffering, with injury, with anguish, with fever, wrongly practiced' - thus speaking, one disparages some.

"'For whomsoever the fetter of existence has not been abandoned, all of them are with suffering, with injury, with anguish, with fever, wrongly practiced' - thus speaking, one disparages some.

"'For whomsoever the fetter of existence has been abandoned, all of them are without suffering, without injury, without anguish, without fever, rightly practiced' - thus speaking, one exalts some. Thus, monks, there is exalting and disparaging, but not teaching the Teaching.

327. "And how, monks, is there neither exalting nor disparaging, but teaching the Teaching? 'Those who delight in happiness connected with sensual rebirth, devoted to the pursuit of pleasure, which is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit, all of them are with suffering, with injury, with anguish, with fever, wrongly practiced' - he does not speak thus. 'Pursuit indeed is a state with suffering, with injury, with anguish, with fever; it is wrong practice' - thus speaking, he teaches only the Teaching.

"'Those who delight in happiness connected with sensual rebirth, not devoted to the pursuit of pleasure, which is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit, all of them are without suffering, without injury, without anguish, without fever, rightly practiced' - he does not speak thus. 'Non-pursuit indeed is a state without suffering, without injury, without anguish, without fever; it is right practice' - thus speaking, he teaches only the Teaching.

"'Those who are devoted to the pursuit of self-mortification, which is painful, ignoble, not connected with benefit, all of them are with suffering, with injury, with anguish, with fever, wrongly practiced' - he does not speak thus. 'Pursuit indeed is a state with suffering, with injury, with anguish, with fever; it is wrong practice' - thus speaking, he teaches only the Teaching.

"'Those who are not devoted to the pursuit of self-mortification, which is painful, ignoble, not connected with benefit, all of them are without suffering, without injury, without anguish, without fever, rightly practiced' - he does not speak thus. 'Non-pursuit indeed is a state without suffering, without injury, without anguish, without fever; it is right practice' - thus speaking, he teaches only the Teaching.

"'For whomsoever the fetter of existence has not been abandoned, all of them are with suffering, with injury, with anguish, with fever, wrongly practiced' - he does not speak thus. 'When the fetter of existence has not been abandoned, existence too has not been abandoned' - thus speaking, he teaches only the Teaching.

"'For whomsoever the fetter of existence has been abandoned, all of them are without suffering, without injury, without anguish, without fever, rightly practiced' - he does not speak thus. 'When the fetter of existence has been abandoned, existence too has been abandoned' - thus speaking, he teaches only the Teaching. Thus, monks, there is neither exalting nor disparaging, but teaching the Teaching. 'One should know exalting, and one should know disparaging; having known exalting and having known disparaging, one should neither exalt nor disparage, but should teach only the Teaching' - thus what was said, this was said dependent on that.

328. "'One should know the judgment of happiness; having known the judgment of happiness, one should pursue internal happiness' - thus indeed this was said. Dependent on what was this said? These are the five types of sensual pleasure, monks. Which five? Forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; sounds cognizable by ear... odours cognizable by nose... flavours cognizable by tongue... tangible objects cognizable by body that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing - these, monks, are the five types of sensual pleasure. Whatever happiness and pleasure arises dependent on these five types of sensual pleasure, monks, 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. Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. With the subsiding of applied and sustained thought, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. With the fading away of rapture, he dwells equanimous... etc. the third meditative absorption... 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. 'One should know the judgment of happiness; having known the judgment of happiness, one should pursue internal happiness' - thus what was said, this was said dependent on that.

329. "'One should not speak talk behind one's back, one should not speak sharply face to face' - thus indeed this was said. Dependent on what was this said? There, monks, whatever talk behind one's back one would know to be not factual, untrue, not connected with benefit, that talk behind one's back one should certainly not speak. Whatever talk behind one's back too one would know to be factual, true, but not connected with benefit, for that too one should train in not speaking. But whatever talk behind one's back one would know to be factual, true, connected with benefit, there one should know the proper time for speaking that talk behind one's back. There, monks, whatever sharp speech face to face one would know to be not factual, untrue, not connected with benefit, that sharp speech face to face one should certainly not speak. Whatever sharp speech face to face too one would know to be factual, true, but not connected with benefit, for that too one should train in not speaking. But whatever sharp speech face to face one would know to be factual, true, connected with benefit, there one should know the proper time for speaking that sharp speech face to face. 'One should not speak talk behind one's back, one should not speak sharply face to face' - thus what was said, this was said dependent on that.

330. "'One should speak unhurriedly, not hurriedly' - thus indeed this was said. Dependent on what was this said? There, monks, for one speaking hurriedly the body is wearied, the mind is injured, the voice is injured, the throat becomes afflicted, and the speech of one speaking hurriedly is unclear and not cognizable. There, monks, for one speaking unhurriedly the body is not wearied, the mind is not injured, the voice is not injured, the throat does not become afflicted, and the speech of one speaking unhurriedly is clear and cognizable. 'One should speak unhurriedly, not hurriedly' - thus what was said, this was said dependent on that.

331. "'One should not insist on local dialect, one should not override common usage' - thus indeed this was said. Dependent on what was this said? And how, monks, is there adherence to local dialect and overstepping of common usage? Here, monks, that same thing in some districts they perceive as 'pātī', they perceive as 'patta', they perceive as 'vitta', they perceive as 'sarāva', they perceive as 'dhāropa', they perceive as 'poṇa', they perceive as 'pisīlava'. Thus in whatever way they perceive it in those various districts, in that way one declares with tenacity and adherence, having clung to it - 'Only this is the truth, anything else is vain.' Thus, monks, there is adherence to local dialect and overstepping of common usage.

332. "And how, monks, is there non-adherence to local dialect and non-overstepping of common usage? Here, monks, that same thing in some districts they perceive as 'pātī', they perceive as 'patta', they perceive as 'vitta', they perceive as 'sarāva', they perceive as 'dhāropa', they perceive as 'poṇa', they perceive as 'pisīlava'. Thus in whatever way they perceive it in those various districts, thinking 'The venerable ones are truly speaking with reference to this', in that way one speaks without adhering to it. Thus, monks, there is non-adherence to local dialect and non-overstepping of common usage. 'One should not insist on local dialect, one should not override common usage' - thus what was said, this was said dependent on that.

333. "There, monks, whatever pursuit of pleasure for one delighting in happiness connected with sensual rebirth is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit, this is a state with suffering, with injury, with anguish, with fever; it is wrong practice. Therefore this state is with conflict. There, monks, whatever non-pursuit of the pursuit of pleasure for one delighting in happiness connected with sensual rebirth, which is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit, this is a state without suffering, without injury, without anguish, without fever; it is right practice. Therefore this state is without conflict.

334. "There, monks, whatever pursuit of self-mortification is painful, ignoble, not connected with benefit, this is a state with suffering, with injury, with anguish, with fever; it is wrong practice. Therefore this state is with conflict. There, monks, whatever non-pursuit of the pursuit of self-mortification, which is painful, ignoble, not connected with benefit, this is a state without suffering, without injury, without anguish, without fever; it is right practice. Therefore this state is without conflict.

335. "Therein, monks, this middle practice that has been fully awakened to by the Tathāgata, giving vision, giving knowledge, leading to peace, to direct knowledge, to enlightenment, to Nibbāna, this is a state without suffering, without injury, without anguish, without fever; it is right practice. Therefore this state is without conflict.

336. "There, monks, whatever exalting and disparaging, but not teaching the Teaching, this is a state with suffering, with injury, with anguish, with fever; it is wrong practice. Therefore this state is with conflict. There, monks, whatever neither exalting nor disparaging, but teaching the Teaching, this is a state without suffering, without injury, without anguish, without fever; it is right practice. Therefore this state is without conflict.

337. "There, monks, this sensual happiness, filthy happiness, worldling's happiness, ignoble happiness, this is a state with suffering, with injury, with anguish, with fever; it is wrong practice. Therefore this state is with conflict. There, monks, this happiness of renunciation, happiness of solitude, happiness of peace, happiness of highest enlightenment, this is a state without suffering, without injury, without anguish, without fever; it is right practice. Therefore this state is without conflict.

338. "There, monks, whatever secret talk is not factual, false, not connected with benefit, this is a state with suffering, with injury, with anguish, with fever; it is wrong practice. Therefore this state is with conflict. There, monks, whatever secret talk is factual, true, not connected with benefit, this is a state with suffering, with injury, with anguish, with fever; it is wrong practice. Therefore this state is with conflict. There, monks, whatever secret talk is factual, true, connected with benefit, this is a state without suffering, without injury, without anguish, without fever; it is right practice. Therefore this state is without conflict.

339. "There, monks, whatever sharp talk face to face is not factual, false, not connected with benefit, this is a state with suffering, with injury, with anguish, with fever; it is wrong practice. Therefore this state is with conflict. There, monks, whatever sharp talk face to face is factual, true, not connected with benefit, this is a state with suffering, with injury, with anguish, with fever; it is wrong practice. Therefore this state is with conflict. There, monks, whatever sharp talk face to face is factual, true, connected with benefit, this is a state without suffering, without injury, without anguish, without fever; it is right practice. Therefore this state is without conflict.

340. "There, monks, this that is spoken by one speaking hurriedly, this is a state with suffering, with injury, with anguish, with fever; it is wrong practice. Therefore this state is with conflict. There, monks, this that is spoken by one speaking unhurriedly, this is a state without suffering, without injury, without anguish, without fever; it is right practice. Therefore this state is without conflict.

341. "There, monks, whatever adherence to local dialect and overstepping of common usage, this is a state with suffering, with injury, with anguish, with fever; it is wrong practice. Therefore this state is with conflict. There, monks, whatever non-adherence to local dialect and non-overstepping of common usage, this is a state without suffering, without injury, without anguish, without fever; it is right practice. Therefore this state is without conflict.

"Therefore, monks, 'We will know the state with conflict, we will know the state without conflict; having known the state with conflict and having known the state without conflict, we will proceed with the practice without conflict' - thus indeed, monks, should you train. And the son of good family Subhūti is practising the practice without conflict."

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

The Discourse on the Analysis of Non-Conflict is concluded as ninth.

10. The Discourse on the Analysis of Elements

342. Thus have I heard - On one occasion the Blessed One, wandering on a journey among the Magadhans, arrived at Rājagaha; he approached Bhaggava the potter; having approached, he said this to Bhaggava the potter - "If it is not troublesome for you, Bhaggava, I would stay in the workshop for one night." "It is not troublesome for me, venerable sir. But there is here a gone forth one who has already taken up residence. If he allows, stay, venerable sir, as you please."

Now at that time a son of good family named Pukkusāti had gone forth from home into homelessness with faith with reference to the Blessed One. He had already taken up residence in that potter's workshop. Then the Blessed One approached the Venerable Pukkusāti; having approached, he said this to the Venerable Pukkusāti - "If it is not troublesome for you, monk, I would stay in the workshop for one night." "The potter's workshop is spacious, friend. Let the venerable one stay as he pleases."

Then the Blessed One, having entered the potter's workshop, having prepared a grass mat to one side, sat down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. Then the Blessed One spent much of the night sitting. The Venerable Pukkusāti also spent much of the night sitting.

Then this occurred to the Blessed One: "This son of good family conducts himself in an inspiring manner. What if I were to ask him?" Then the Blessed One said this to the Venerable Pukkusāti - "With reference to whom have you gone forth, monk? Or who is your Teacher? Or whose Teaching do you approve of?" "There is, friend, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan. And concerning that Blessed One 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.' With reference to that Blessed One I have gone forth. And that Blessed One is my Teacher. And I approve of the Teaching of that Blessed One." "But where, monk, is that Blessed One now dwelling, the Worthy One, the Fully Enlightened One?" "There is, friend, in the northern districts a city named Sāvatthī. There that Blessed One is dwelling now, the Worthy One, the Perfectly Self-awakened One." "But have you, monk, seen that Blessed One before; and having seen him, would you recognise him?" "I have not, friend, seen that Blessed One before; and having seen him, I would not recognise him."

Then this occurred to the Blessed One: "This son of good family has gone forth with reference to me. What if I were to teach him the Teaching." Then the Blessed One addressed the Venerable Pukkusāti: "I will teach you the Teaching, monk. Listen to that, pay close attention; I will speak." "Yes, friend," the Venerable Pukkusāti assented to the Blessed One. The Blessed One said this -

343. "'This person, monk, has six elements, six bases of contact, eighteen mental examinations, and four determinations; wherein one established, the outflows of conceit do not occur, and when the outflows of conceit do not occur, he is called a peaceful sage. He should not neglect wisdom, he should guard truth, he should cultivate generosity, he should train only in peace' - this is the synopsis of the Analysis of the Elements.

344. "'This person, monk, has six elements' - thus indeed this was said. Dependent on what was this said? - the solid element, the liquid element, the heat element, the air element, the space element, the consciousness element. 'This person, monk, has six elements' - thus what was said, this was said dependent on that.

345. "'This person, monk, has six sense bases of contact' - thus indeed this was said. Dependent on what was this said? The eye-contact sense base, the ear-contact sense base, the nose-contact sense base, the tongue-contact sense base, the body-contact sense base, the mind-contact sense base. 'This person, monk, has six sense bases of contact' - thus what was said, this was said dependent on that.

346. "'This person, monk, has eighteen mental examinations' - thus indeed this was said. Dependent on what was this said? Having seen a form with the eye, one explores a form that is a basis for pleasure, one explores a form that is a basis for displeasure, one explores a form that is a basis for equanimity. Having heard a sound with the ear... etc... Having smelled an odour with the nose. Having tasted a flavour with the tongue. Having touched a tangible object with the body. Having cognised a mental object with the mind, one explores a mental object that is a basis for pleasure, one explores a mental object that is a basis for displeasure, one explores a mental object that is a basis for equanimity - thus six explorations with pleasure, six explorations with displeasure, six explorations with equanimity. "'This person, monk, has eighteen mental examinations' - thus what was said, this was said dependent on that.

347. "'This person, monk, has four determinations' - thus indeed this was said. Dependent on what was this said? One with wisdom as determination, one with truth as determination, one with generosity as determination, one with peace as determination. 'This person, monk, has four determinations' - thus what was said, this was said dependent on that.

348. "'He should not neglect wisdom, he should guard truth, he should cultivate generosity, he should train only in peace' - thus indeed this was said. Dependent on what was this said? And how, monk, does one not neglect wisdom? There are these six elements, monk - the solid element, the liquid element, the heat element, the air element, the space element, the consciousness element.

349. "And what, monk, is the solid element? The solid element may be internal, may be external. And what, monk, is the internal solid element? Whatever 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, monk, 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.

350. "And what, monk, is the liquid element? The liquid element may be internal, may be external. And what, monk, 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, monk, the internal liquid element. Now both the internal liquid element and the external liquid element are just the liquid element. '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.

351. "And what, monk, is the heat element? The heat element may be internal, may be external. And what, monk, 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, monk, the internal heat element. Now both the internal heat element and the external heat element are just the heat element. '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.

352. "And what, monk, is the air element? The air element may be internal, may be external. And what, monk, 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, monk, the internal air element. Now both the internal air element and the external air element are just the air element. '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.

353. "And what, monk, is the space element? The space element may be internal, may be external. And what, monk, 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, monk, the internal space element. Now both the internal space element and the external space element are just the space element. '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.

354. "Then further, only consciousness remains, pure and bright. And with that consciousness, what does one cognize? One cognizes 'pleasure,' one cognizes 'pain,' one cognizes 'neither-unpleasant-nor-pleasant.' Dependent on contact experienced as pleasant, monk, a pleasant feeling arises. Feeling a pleasant feeling, he understands: 'I feel a pleasant feeling.' He understands: 'With the cessation of that very contact experienced as pleasant, whatever feeling arising from that, the pleasant feeling that arose dependent on contact experienced as pleasant, that ceases, that is appeased.'

355. "Dependent on contact experienced as unpleasant, monk, an unpleasant feeling arises. Feeling an unpleasant feeling, he understands: 'I feel an unpleasant feeling.' He understands: 'With the cessation of that very contact experienced as unpleasant, whatever feeling arising from that, the unpleasant feeling that arose dependent on contact experienced as unpleasant, that ceases, that is appeased.'

356. "Dependent on contact experienced as neither-unpleasant-nor-pleasant, monk, a neither-unpleasant-nor-pleasant feeling arises. Feeling a neither-unpleasant-nor-pleasant feeling, he understands: 'I feel a neither-unpleasant-nor-pleasant feeling.' He understands: 'With the cessation of that very contact experienced as neither-unpleasant-nor-pleasant, whatever feeling arising from that, the neither-unpleasant-nor-pleasant feeling that arose dependent on contact experienced as neither-unpleasant-nor-pleasant, that ceases, that is appeased.'

357. "Just as, monk, from the friction and combination of two sticks, heat is produced, fire is generated, and from the separation and dispersal of those very two sticks, whatever heat arising from that ceases, that is appeased; just so, monk, dependent on contact experienced as pleasant, a pleasant feeling arises. Feeling a pleasant feeling, he understands: 'I feel a pleasant feeling.' He understands: 'With the cessation of that very contact experienced as pleasant, whatever feeling arising from that, the pleasant feeling that arose dependent on contact experienced as pleasant, that ceases, that is appeased.'

358. "Dependent on contact experienced as unpleasant, monk, an unpleasant feeling arises. Feeling an unpleasant feeling, he understands: 'I feel an unpleasant feeling.' He understands: 'With the cessation of that very contact experienced as unpleasant, whatever feeling arising from that, the unpleasant feeling that arose dependent on contact experienced as unpleasant, that ceases, that is appeased.'

359. "Dependent on contact experienced as neither-unpleasant-nor-pleasant, monk, a neither-unpleasant-nor-pleasant feeling arises. Feeling a neither-unpleasant-nor-pleasant feeling, he understands: 'I feel a neither-unpleasant-nor-pleasant feeling.' He understands: 'With the cessation of that very contact experienced as neither-unpleasant-nor-pleasant, whatever feeling arising from that, the neither-unpleasant-nor-pleasant feeling that arose dependent on contact experienced as neither-unpleasant-nor-pleasant, that ceases, that is appeased.'

360. "Then further, only equanimity remains, pure and bright, soft and wieldy and luminous. Just as, monk, a skilled goldsmith or a goldsmith's apprentice might prepare a forge, having prepared the forge might light the mouth of the forge, having lit the mouth of the forge might take gold with tongs and place it in the mouth of the forge, and from time to time he might blow on it, from time to time he might sprinkle it with water, from time to time he might examine it; that gold becomes well-blown, thoroughly blown, with faults removed, with impurities removed, soft and wieldy and luminous, and whatever kind of ornament he wishes for - whether a band, whether an earring, whether a necklace, whether a golden garland - it serves that purpose for him; just so, monk, then further, only equanimity remains, pure and bright, soft and wieldy and luminous.

361. "He thus understands: 'If I were to focus this equanimity, so pure and so bright, on the plane of infinite space, and were to develop the mind in conformity with that, thus this equanimity of mine, dependent on that, clinging to that, would remain for a long time, for a long duration. If I were to focus this equanimity, so pure and so bright, on the plane of infinite consciousness, and were to develop the mind in conformity with that, thus this equanimity of mine, dependent on that, clinging to that, would remain for a long time, for a long duration. If I were to focus this equanimity, so pure and so bright, on the plane of nothingness, and were to develop the mind in conformity with that, thus this equanimity of mine, dependent on that, clinging to that, would remain for a long time, for a long duration. If I were to focus this equanimity, so pure and so bright, on the plane of neither-perception-nor-non-perception, and were to develop the mind in conformity with that, thus this equanimity of mine, dependent on that, clinging to that, would remain for a long time, for a long duration.'"

362. "He thus understands: 'If I were to focus this equanimity, so pure and so bright, on the plane of infinite space, and were to develop the mind in conformity with that, this is conditioned. If I were to focus this equanimity, so pure and so bright, on the plane of infinite consciousness, and were to develop the mind in conformity with that, this is conditioned. If I were to focus this equanimity, so pure and so bright, on the plane of nothingness, and were to develop the mind in conformity with that, this is conditioned. If I were to focus this equanimity, so pure and so bright, on the plane of neither-perception-nor-non-perception, and were to develop the mind in conformity with that, this is conditioned.'

"He neither generates nor constructs for the sake of existence or non-existence. Not generating, not constructing for the sake of existence or non-existence, he does not cling to anything in the world; not clinging, he is not agitated; not being agitated, he personally attains final nibbāna. He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.'

363. If he feels a pleasant feeling, he understands: 'It is impermanent'; he understands: 'It is not clung to'; he understands: 'It is not delighted in'. If he feels a painful feeling, he understands: 'It is impermanent'; he understands: 'It is not clung to'; he understands: 'It is not delighted in'. If he feels a neither-unpleasant-nor-pleasant feeling, he understands: 'It is impermanent'; he understands: 'It is not clung to'; he understands: 'It is not delighted in'.

364. If he feels a pleasant feeling, he feels it unbound; if he feels a painful feeling, he feels it unbound; if he feels a neither-unpleasant-nor-pleasant feeling, he feels it unbound. Feeling a feeling bounded by the body, he understands: 'I feel a feeling bounded by the body'; feeling a feeling bounded by life, he understands: 'I feel a feeling bounded by life'; he understands: 'Upon the body's collapse at death, beyond the exhaustion of life, right here all that is felt, not delighted in, will become cool.'

365. "Just as, monk, an oil lamp burns dependent on oil and dependent on a wick; through the exhaustion of that very oil and wick, and through the non-supply of other fuel, being without nutriment, it is extinguished; just so, monk, feeling a feeling bounded by the body, he understands: 'I feel a feeling bounded by the body'; feeling a feeling bounded by life, he understands: 'I feel a feeling bounded by life'; he understands: 'Upon the body's collapse at death, beyond the exhaustion of life, right here all that is felt, not delighted in, will become cool.' Therefore a monk thus endowed is endowed with this supreme foundation of wisdom. For this, monk, is the supreme noble wisdom, that is to say - knowledge of the elimination of all suffering.

366. "That liberation of his, established in truth, is unshakable. For, monk, that is false which is subject to deception; that is truth which is not subject to deception - Nibbāna. Therefore a monk thus endowed is endowed with this supreme foundation of truth. For this, monk, is the supreme noble truth, that is to say - Nibbāna, not subject to deception.

367. But for that very one who formerly was a fool, there were clingings complete and taken upon himself. Those have been abandoned by him, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Therefore a monk thus endowed is endowed with this supreme foundation of generosity. For this, monk, is the supreme noble generosity, that is to say – the relinquishment of all clinging.

368. But for that very one who formerly was a fool, there is covetousness, desire, and lust. That has been abandoned by him, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. But for that very one who formerly was a fool, there is resentment, anger, and wickedness. That has been abandoned by him, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. But for that very one who formerly was a fool, there is ignorance and confusion. That has been abandoned by him, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Therefore a monk thus endowed is endowed with this supreme foundation of peace. For this, monk, is the supreme noble peace, that is to say – the peace of lust, hate, and delusion. 'He should not neglect wisdom, he should guard truth, he should cultivate generosity, he should train only in peace' – thus what was said, this was said dependent on that.

369. "'Wherein one established, the outflows of conceit do not occur, and when the outflows of conceit do not occur, he is called a peaceful sage' - thus indeed this was said. Dependent on what was this said? 'I am', monk, this is imagining, 'I am this' is imagining, 'I shall be' is imagining, 'I shall not be' is imagining, 'I shall be material' is imagining, 'I shall be formless' is imagining, 'I shall be percipient' is imagining, 'I shall be non-percipient' is imagining, 'I shall be neither percipient nor non-percipient' is imagining. Imagining, monk, is a disease, imagining is a boil, imagining is a dart. By the transcendence of all imagining, monk, he is called a peaceful sage. But the sage, monk, who is peaceful, is not born, does not age, does not die, is not agitated, does not long. For him, monk, there is nothing by which he would be born; not being born, how will he age? Not ageing, how will he die? Not dying, how will he be agitated? Not being agitated, for what will he long? 'Wherein one established, the outflows of conceit do not occur, and when the outflows of conceit do not occur, he is called a peaceful sage' - thus what was said, this was said dependent on that. Remember this analysis of the six elements in brief from me, monk."

370. Then the Venerable Pukkusāti - "The Teacher has truly arrived for me, the Fortunate One has truly arrived for me, the perfectly Self-awakened One has truly arrived for me" - having risen from his seat, having arranged his robe on one shoulder, having fallen at the Blessed One's feet with his head, said this to the Blessed One - "A transgression overcame me, venerable sir, as one who was foolish, as one who was confused, as one who was unwholesome, in that I thought the Blessed One should be addressed as 'friend'. May the Blessed One accept my transgression as a transgression for the sake of restraint in the future." "Truly, monk, a transgression overcame you as one who was foolish, as one who was confused, as one who was unwholesome, in that you thought I should be addressed as 'friend'. But since you, monk, having seen the transgression as a transgression, make amends according to the Teaching, we accept it from you. For this is growth, monk, 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." "May I, venerable sir, receive full ordination in the presence of the Blessed One." "But is your bowl and robes complete, monk?" "My bowl and robes are not complete, venerable sir." "Monk, Tathāgatas do not give full ordination to one whose bowl and robes are incomplete."

Then the Venerable Pukkusāti, 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 in search of a bowl and robes. Then a stray cow deprived the Venerable Pukkusāti of life while he was wandering in search of a bowl and robes. Then several 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 - "Venerable sir, the son of good family named Pukkusāti who was exhorted by the Blessed One with a brief exhortation has died. What is his destination, what is his future life?" "Monks, the son of good family Pukkusāti was wise; he practised in conformity with the Teaching, and he did not vex me on account of the Teaching. Monks, the son of good family Pukkusāti, 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."

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

The Discourse on the Analysis of the Elements is concluded as tenth.

11. The Discourse on the Analysis of the Truths

371. Thus have I heard - On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"By the Tathāgata, monks, the Worthy One, the perfectly Self-awakened One, at Bārāṇasī in the Deer Park at Isipatana, the unsurpassed wheel of the Teaching has been set in motion, not to be rolled back by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world, that is to say - the declaring, teaching, describing, establishing, revealing, analysing, and making manifest of the four noble truths. Which four? The declaring, teaching, describing, establishing, revealing, analysing, and making manifest of the noble truth of suffering; the declaring, teaching, describing, establishing, revealing, analysing, and making manifest of the noble truth of the origin of suffering; the declaring, teaching, describing, establishing, revealing, analysing, and making manifest of the noble truth of the cessation of suffering; the declaring, teaching, describing, establishing, revealing, analysing, and making manifest of the noble truth of the practice leading to the cessation of suffering. By the Tathāgata, monks, the Worthy One, the perfectly Self-awakened One, at Bārāṇasī in the Deer Park at Isipatana, the unsurpassed wheel of the Teaching has been set in motion, not to be rolled back by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world, that is to say - the declaring, teaching, describing, establishing, revealing, analysing, and making manifest of these four noble truths.

"Associate, monks, with Sāriputta and Moggallāna; keep company, monks, with Sāriputta and Moggallāna. They are wise monks, helpers of their fellows in the holy life. Just as, monks, one who gives birth, so is Sāriputta; just as a nurse of one who is born, so is Moggallāna. Sāriputta, monks, trains in the fruition of stream-entry, Moggallāna in the highest goal. Sāriputta, monks, is able to declare, teach, describe, establish, reveal, analyse, and make manifest the four noble truths in detail." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered the dwelling.

372. There the Venerable Sāriputta, not long after the Blessed One had departed, addressed the monks - "Friends, monks!" "Friend," those monks assented to the Venerable Sāriputta. The Venerable Sāriputta said this -

"By the Tathāgata, friends, the Worthy One, the perfectly Self-awakened One, at Bārāṇasī in the Deer Park at Isipatana, the unsurpassed wheel of the Teaching has been set in motion, not to be rolled back by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world, that is to say - the declaring, teaching, describing, establishing, revealing, analysing, and making manifest of the four noble truths. Which four? The declaring, teaching, describing, establishing, revealing, analysing, and making manifest of the noble truth of suffering; the declaring, teaching, describing, establishing, revealing, analysing, and making manifest of the noble truth of the origin of suffering; the declaring, teaching, describing, establishing, revealing, analysing, and making manifest of the noble truth of the cessation of suffering; the declaring, teaching, describing, establishing, revealing, analysing, and making manifest of the noble truth of the practice leading to the cessation of suffering.

373. "And what, friends, is the noble truth of suffering? Birth is suffering, ageing is suffering, death is suffering, sorrow, lamentation, suffering, displeasure and anguish are suffering, not getting what one wishes for is also suffering; in brief, the five aggregates of clinging are suffering.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

"And what, friends, is right concentration? Here, friends, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion; with the subsiding of applied and sustained thought, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration; with the fading away of rapture, he dwells equanimous... etc. the third meditative absorption... he dwells, this is called, friends - 'right concentration.' This, friends, is called 'the noble truth of the practice leading to the cessation of suffering.'"

"Friends, by the Tathāgata, the Worthy One, the perfectly Self-awakened One, at Bārāṇasī in the Deer Park at Isipatana, the unsurpassed wheel of the Teaching has been set in motion, not to be rolled back by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world, that is to say - the declaring, teaching, describing, establishing, revealing, analysing, and making manifest of these four noble truths."

This the Venerable Sāriputta said. Those monks, delighted, rejoiced in what the Venerable Sāriputta had said.

The Discourse on the Analysis of the Truths is concluded as eleventh.

12. The Discourse on the Analysis of Offerings

376. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Nigrodha Monastery. Then Mahāpajāpati Gotamī, having taken a new suit of cloth, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Mahāpajāpati Gotamī said this to the Blessed One - "This new suit of cloth of mine, venerable sir, has been spun by myself and woven by myself for the Blessed One. May the Blessed One, venerable sir, accept it from me out of compassion." When this was said, the Blessed One said this to Mahāpajāpati Gotamī - "Give it to the monastic community, Gotamī. When you have given it to the monastic community, both I shall be venerated and the monastic community as well." For the second time Mahāpajāpati Gotamī said this to the Blessed One - "This new suit of cloth of mine, venerable sir, has been spun by myself and woven by myself for the Blessed One. May the Blessed One, venerable sir, accept it from me out of compassion." For the second time the Blessed One said this to Mahāpajāpati Gotamī - "Give it to the monastic community, Gotamī. When you have given it to the monastic community, both I shall be venerated and the monastic community as well." For the third time Mahāpajāpati Gotamī said this to the Blessed One - "This new suit of cloth of mine, venerable sir, has been spun by myself and woven by myself for the Blessed One. May the Blessed One, venerable sir, accept it from me out of compassion." For the third time the Blessed One said this to Mahāpajāpati Gotamī - "Give it to the monastic community, Gotamī. When you have given it to the monastic community, both I shall be venerated and the monastic community as well."

377. When this was said, the Venerable Ānanda said this to the Blessed One - "May the Blessed One, venerable sir, accept the new suit of cloth from Mahāpajāpati Gotamī. Mahāpajāpati Gotamī, venerable sir, has been very helpful to the Blessed One - she is his maternal aunt, his foster-mother, his nurse, the giver of milk; when the Blessed One's mother had died, she gave him her breast milk. The Blessed One too, venerable sir, has been very helpful to Mahāpajāpati Gotamī. Having come to the Blessed One, venerable sir, Mahāpajāpati Gotamī has gone for refuge to the Buddha, gone for refuge to the Teaching, gone for refuge to the Community. Having come to the Blessed One, venerable sir, Mahāpajāpati Gotamī 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. Having come to the Blessed One, venerable sir, Mahāpajāpati Gotamī is endowed with unwavering confidence in the Buddha, endowed with unwavering confidence in the Teaching, endowed with unwavering confidence in the Community, endowed with morality pleasing to the noble ones. Having come to the Blessed One, venerable sir, Mahāpajāpati Gotamī 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 Blessed One too, venerable sir, has been very helpful to Mahāpajāpati Gotamī."

378. "So it is, Ānanda. If, Ānanda, a person, having come to another person, has gone for refuge to the Buddha, has gone for refuge to the Teaching, has gone for refuge to the Community, for this person, Ānanda, by this person I say there is no easy repayment, that is to say - by paying respect, rising up in respect, salutation with joined palms, doing the proper duties, and providing robes, almsfood, lodging, and medicinal requisites for the sick.

"If, Ānanda, a person, having come to another person, 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, for this person, Ānanda, by this person I say there is no easy repayment, that is to say - by paying respect, rising up in respect, salutation with joined palms, doing the proper duties, and providing robes, almsfood, lodging, and medicinal requisites for the sick.

"If, Ānanda, a person, having come to another person, is endowed with unwavering confidence in the Buddha, in the Teaching... Towards the Community... is endowed with morality pleasing to the noble ones, for this person, Ānanda, by this person I say there is no easy repayment, that is to say - by paying respect, rising up in respect, salutation with joined palms, doing the proper duties, and providing robes, almsfood, lodging, and medicinal requisites for the sick.

"If, Ānanda, a person, having come to another person, is without uncertainty about suffering, is without uncertainty about the origin of suffering, is without uncertainty about the cessation of suffering, is without uncertainty about the practice leading to the cessation of suffering, for this person, Ānanda, by this person I say there is no easy repayment, that is to say - by paying respect, rising up in respect, salutation with joined palms, doing the proper duties, and providing robes, almsfood, lodging, and medicinal requisites for the sick.

379. "Now, Ānanda, there are fourteen personal offerings. What are the fourteen? One gives a gift to a Tathāgata, a Worthy One, a perfectly Self-awakened One - this is the first personal offering. One gives a gift to a Paccekabuddha - this is the second personal offering. One gives a gift to a Worthy One who is a disciple of the Tathāgata - this is the third personal offering. One gives a gift to one practising for the realisation of the fruition of arahantship - this is the fourth personal offering. One gives a gift to a non-returner - this is the fifth personal offering. One gives a gift to one practising for the realisation of the fruition of non-returning - this is the sixth personal offering. One gives a gift to a once-returner - this is the seventh personal offering. One gives a gift to one practising for the realisation of the fruition of once-returning - this is the eighth personal offering. One gives a gift to a stream-enterer - this is the ninth personal offering. One gives a gift to one practising for the realisation of the fruition of stream-entry - this is the tenth personal offering. One gives a gift to an outsider who is free from lust for sensual pleasures - this is the eleventh personal offering. One gives a gift to a virtuous worldling - this is the twelfth personal offering. One gives a gift to an immoral worldling - this is the thirteenth personal offering. One gives a gift to an animal - this is the fourteenth personal offering.

"Therein, Ānanda, having given a gift to an animal, an offering of a hundredfold is to be expected; having given a gift to an immoral worldling, an offering of a thousandfold is to be expected; having given a gift to a moral worldling, an offering of a hundred thousandfold is to be expected; having given a gift to an outsider without lust for sensual pleasures, an offering of ten million hundred thousandfold is to be expected; having given a gift to one practising for the realisation of the fruition of stream-entry, an incalculable, immeasurable offering is to be expected; what then to say of a stream-enterer, what then to say of one practising for the realisation of the fruition of once-returning, what then to say of a once-returner, what then to say of one practising for the realisation of the fruition of non-returning, what then to say of a non-returner, what then to say of one practising for the realisation of the fruition of arahantship, what then to say of a Worthy One, what then to say of a Solitary Buddha, what then to say of a Tathāgata, a Worthy One, a perfectly Self-awakened One!

380. "Now, Ānanda, there are seven offerings given to the Community. Which are the seven? One gives a gift to both communities headed by the Buddha - this is the first offering given to the Community. One gives a gift to both communities when the Tathāgata has attained final Nibbāna - this is the second offering given to the Community. One gives a gift to the community of monks - this is the third offering given to the Community. One gives a gift to the community of nuns - this is the fourth offering given to the Community. One gives a gift thinking 'Let this many monks and nuns be designated for me from the Community' - this is the fifth offering given to the Community. One gives a gift thinking 'Let this many monks be designated for me from the Community' - this is the sixth offering given to the Community. One gives a gift thinking 'Let this many nuns be designated for me from the Community' - this is the seventh offering given to the Community.

"In the future period of time, Ānanda, there will be those of mere clan-name, wearing the orange robe around their necks, immoral, of bad character. They will give gifts with reference to the Community among those immoral ones. Even then, Ānanda, I say that an offering given to the Community is incalculable, immeasurable. But I do not say, Ānanda, that by any method a personal gift has more great results than an offering given to the Community.

381. "Ānanda, there are these four purifications of offerings. What are the four? There is, Ānanda, an offering that becomes pure on account of the donor, not on account of the recipient. There is, Ānanda, an offering that becomes pure on account of the recipient, not on account of the donor. There is, Ānanda, an offering that becomes pure neither on account of the donor nor on account of the recipient. There is, Ānanda, an offering that becomes pure both on account of the donor and on account of the recipient.

"And how, Ānanda, does an offering become pure on account of the donor, not on account of the recipient? Here, Ānanda, the donor is moral, of good character, but the recipients are immoral, of bad character – thus indeed, Ānanda, an offering becomes pure on account of the donor, not on account of the recipient.

"And how, Ānanda, does an offering become pure on account of the recipient, not on account of the donor? Here, Ānanda, the donor is immoral, of bad character, but the recipients are moral, of good character – thus indeed, Ānanda, an offering becomes pure on account of the recipient, not on account of the donor.

"And how, Ānanda, does an offering become pure neither on account of the donor nor on account of the recipient? Here, Ānanda, the donor is immoral, of bad character, and the recipients are immoral, of bad character – thus indeed, Ānanda, an offering becomes pure neither on account of the donor nor on account of the recipient.

"And how, Ānanda, does an offering become pure both on account of the donor and on account of the recipient? Here, Ānanda, the donor is moral, of good character, and the recipients are moral, of good character – thus indeed, Ānanda, an offering becomes pure both on account of the donor and on account of the recipient. These, Ānanda, are the four purifications of offerings."

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

382.

"Whoever, being moral, gives a gift to the immoral,

Obtained by the Teaching, with a well-pleased mind;

Believing in the lofty fruit of action,

That offering becomes pure on account of the donor.

"Whoever, being immoral, gives a gift to the moral,

Obtained not by rule, with a displeased mind;

Not believing in the lofty fruit of action,

That offering becomes pure on account of the recipient.

"Whoever, being immoral, gives a gift to the immoral,

Obtained not by rule, with a displeased mind;

Not believing in the lofty fruit of action,

I say that gift is not of abundant fruit.

"Whoever, being moral, gives a gift to the moral,

Obtained by the Teaching, with a well-pleased mind;

Believing in the lofty fruit of action,

I say that gift indeed is of abundant fruit.

"Whoever, being without lust, gives a gift to those without lust,

Obtained by the Teaching, with a well-pleased mind;

Believing in the lofty fruit of action,

That gift indeed is the foremost of material gifts."

The Discourse on the Analysis of Offerings is concluded as twelfth.

The Chapter on Analysis is concluded as fourth.

Its summary:

Bhadda, Eka, Ānanda, Kaccāna, Lomasa, Kaṅgiya, Foulness;

Great Action, Six Sense Bases Analysis, Synopsis, Non-conflict, Element, Truth.

Thus ends the Discourse on the Analysis of Offerings.

5. The Chapter on the Six Sense Bases

1. The Discourse on the Advice to Anāthapiṇḍika

383. 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 householder Anāthapiṇḍika was sick, afflicted, severely ill. Then the householder Anāthapiṇḍika addressed a certain man - "Come, my good man, go to where the Blessed One is; having approached, in my name pay respect with your head at the Blessed One's feet - 'The householder Anāthapiṇḍika, venerable sir, is sick, afflicted, severely ill. He pays respect with his head at the Blessed One's feet.' And go to where the Venerable Sāriputta is; having approached, in my name pay respect with your head at the Venerable Sāriputta's feet - 'The householder Anāthapiṇḍika, venerable sir, is sick, afflicted, severely ill. He pays respect with his head at the Venerable Sāriputta's feet.' And say this: 'It would be good, venerable sir, if the Venerable Sāriputta would approach the dwelling of the householder Anāthapiṇḍika, out of compassion.'"

"Yes, venerable sir," that man replied to the householder Anāthapiṇḍika and approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that man said this to the Blessed One - "The householder Anāthapiṇḍika, venerable sir, is sick, afflicted, severely ill. He pays respect with his head at the Blessed One's feet." And he approached the Venerable Sāriputta; having approached, he paid respect to the Venerable Sāriputta and sat down to one side. Seated to one side, that man said this to the Venerable Sāriputta - "The householder Anāthapiṇḍika, venerable sir, is sick, afflicted, severely ill. He pays respect with his head at the Venerable Sāriputta's feet; and he says thus - 'It would be good, venerable sir, if the Venerable Sāriputta would approach the dwelling of the householder Anāthapiṇḍika, out of compassion.'" The Venerable Sāriputta consented by silence.

384. Then the Venerable Sāriputta, having dressed, taking his bowl and robe, with the Venerable Ānanda as his attendant monk, approached the dwelling of the householder Anāthapiṇḍika; having approached, he sat down on the prepared seat. Having sat down, the Venerable Sāriputta said this to the householder Anāthapiṇḍika - "Is it bearable for you, householder, is it endurable? Are unpleasant feelings receding for you, not advancing; is their receding evident, not their advancing?"

"It is not bearable for me, venerable sir Sāriputta, not endurable. Excessive unpleasant feelings are advancing for me, not receding; their advancing is evident, not their receding. Just as, venerable sir Sāriputta, a strong man were to crush one's head with a sharp point; just so indeed for me, venerable sir Sāriputta, exceeding winds strike at my head. It is not bearable for me, venerable sir Sāriputta, not endurable. Excessive unpleasant feelings are advancing for me, not receding; their advancing is evident, not their receding. Just as, venerable sir Sāriputta, a strong man were to bind one's head with a tight leather strap as a head-band; just so indeed for me, venerable sir Sāriputta, there are exceeding headaches in my head. It is not bearable for me, venerable sir Sāriputta, not endurable. Excessive unpleasant feelings are advancing for me, not receding; their advancing is evident, not their receding. Just as, venerable sir Sāriputta, 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, venerable sir Sāriputta, exceeding winds cut through my belly. It is not bearable for me, venerable sir Sāriputta, not endurable. Excessive unpleasant feelings are advancing for me, not receding; their advancing is evident, not their receding. Just as, venerable sir Sāriputta, 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, venerable sir Sāriputta, there is an exceeding burning in my body. It is not bearable for me, venerable sir Sāriputta, not endurable. Excessive unpleasant feelings are advancing for me, not receding; their advancing is evident, not their receding."

385. "Therefore, householder, you should train thus - 'I will not cling to the eye, and consciousness based upon the eye will not be mine.' Thus indeed, householder, should you train.

"Therefore, householder, you should train thus - 'I will not cling to the ear, and consciousness based upon the ear will not be mine.' Thus indeed, householder, should you train. Therefore, householder, you should train thus - 'I will not cling to the nose, and consciousness based upon the nose will not be mine.' Thus indeed, householder, should you train. Therefore, householder, you should train thus - 'I will not cling to the tongue, and consciousness based upon the tongue will not be mine.' Thus indeed, householder, should you train. Therefore, householder, you should train thus - 'I will not cling to the body, and consciousness based upon the body will not be mine.' Thus indeed, householder, should you train. Therefore, householder, you should train thus - 'I will not cling to the mind, and consciousness based upon the mind will not be mine.' Thus indeed, householder, should you train.

"Therefore, householder, you should train thus - 'I will not cling to matter, and consciousness based upon matter will not be mine.' Thus indeed, householder, should you train. Therefore, householder, you should train thus - 'I will not cling to sound... etc. I will not cling to odour... I will not cling to flavour... I will not cling to tangible object... I will not cling to mental objects, and consciousness based upon mental objects will not be mine.' Thus indeed, householder, should you train.

"Therefore, householder, you should train thus - 'I will not cling to eye-consciousness, and consciousness based upon eye-consciousness will not be mine.' Thus indeed, householder, should you train. Therefore, householder, you should train thus - 'I will not cling to ear-consciousness... I will not cling to nose-consciousness... I will not cling to tongue-consciousness... I will not cling to body-consciousness... I will not cling to mind-consciousness, and consciousness based upon mind-consciousness will not be mine.' Thus indeed, householder, should you train.

"Therefore, householder, you should train thus - 'I will not cling to eye-contact, and my consciousness will not be dependent on eye-contact.' Thus indeed, householder, should you train. Therefore, householder, you should train thus - 'I will not cling to ear-contact... I will not cling to nose-contact... I will not cling to tongue-contact... I will not cling to body-contact... I will not cling to mind-contact, and my consciousness will not be dependent on mind-contact.' Thus indeed, householder, should you train.

"Therefore, householder, you should train thus - 'I will not cling to feeling born of eye-contact, and my consciousness will not be dependent on feeling born of eye-contact.' Thus indeed, householder, should you train. Therefore, householder, you should train thus - 'I will not cling to feeling born of ear-contact... I will not cling to feeling born of nose-contact... I will not cling to feeling born of tongue-contact... I will not cling to feeling born of body-contact... I will not cling to feeling born of mind-contact, and my consciousness will not be dependent on feeling born of mind-contact.' Thus indeed, householder, should you train.

386. "Therefore, householder, you should train thus - 'I will not cling to the solid element, and consciousness based upon the solid element will not be mine.' Thus indeed, householder, should you train. Therefore, householder, you should train thus - 'I will not cling to the liquid element... I will not cling to the heat element... I will not cling to the air element... I will not cling to the space element... I will not cling to the consciousness element, and consciousness based upon the consciousness element will not be mine.' Thus indeed, householder, should you train.

"Therefore, householder, you should train thus - 'I will not cling to matter, and consciousness based upon matter will not be mine.' Thus indeed, householder, should you train. Therefore, householder, you should train thus - 'I will not cling to feeling... I will not cling to perception... I will not cling to activities... I will not cling to consciousness, and consciousness based upon consciousness will not be mine.' Thus indeed, householder, should you train.

"Therefore, householder, you should train thus - 'I will not cling to the plane of infinite space, and consciousness based upon the plane of infinite space will not be mine.' Thus indeed, householder, should you train. Therefore, householder, you should train thus - 'I will not cling to the plane of infinite consciousness... I will not cling to the plane of nothingness... I will not cling to the plane of neither-perception-nor-non-perception, and consciousness based upon the plane of neither-perception-nor-non-perception will not be mine.' Thus indeed, householder, should you train.

"Therefore, householder, you should train thus - 'I will not cling to this world, and consciousness based upon this world will not be mine.' Thus indeed, householder, should you train. Therefore, householder, you should train thus - 'I will not cling to the world beyond, and consciousness based upon the world beyond will not be mine.' Thus indeed, householder, should you train. Therefore, householder, you should train thus - 'Whatever has been seen, heard, sensed, cognised, attained, sought after, repeatedly sought after, pondered over by the mind - that too I will not cling to, and consciousness based upon that will not be mine.' Thus indeed, householder, should you train."

387. When this was said, the householder Anāthapiṇḍika wailed and shed tears. Then the Venerable Ānanda said this to the householder Anāthapiṇḍika - "Are you clinging, householder, are you sinking, householder?" "I am not, venerable sir Ānanda, clinging, nor am I sinking; but for a long time the Teacher has been attended upon by me, and the monks who cultivate the mind; and such a talk on the Teaching has never been heard by me before." "Indeed, householder, such a talk on the Teaching does not occur to laypeople clad in white; such a talk on the Teaching, householder, occurs to those who have gone forth." "If so, venerable sir Sāriputta, let such a talk on the Teaching occur to laypeople clad in white too. There are indeed, venerable sir, sons of good family with little dust in their eyes; through not hearing they are declining from the Teaching; there will be those who understand the Teaching."

Then the Venerable Sāriputta and the Venerable Ānanda, having exhorted the householder Anāthapiṇḍika with this exhortation, rose from their seats and departed. Then the householder Anāthapiṇḍika, soon after the Venerable Sāriputta and the Venerable Ānanda had departed, died and was reborn in the Tusita realm. Then Anāthapiṇḍika the young god, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Anāthapiṇḍika the young god addressed the Blessed One in verses -

"This indeed is that Jeta's Grove, frequented by the Community of sages;

Dwelt in by the King of the Teaching, generating joy for me.

"Action and true knowledge and the Teaching, morality and the highest life;

By this mortals are purified, not by clan or by wealth.

"Therefore a wise man, seeing his own welfare;

Should wisely investigate the Teaching, thus he becomes purified therein.

"Like Sāriputta in wisdom, in morality and in peace;

Even a monk who has gone beyond, this would be his highest."

This Anāthapiṇḍika the young god said. The Teacher was approving. Then Anāthapiṇḍika the young god - "The Teacher approves of me," having paid respect to the Blessed One and circumambulated him keeping him on his right, disappeared right there.

388. Then the Blessed One, after that night had passed, addressed the monks - "This night, monks, a certain young god, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached me; having approached, he paid respect to me and stood to one side. Standing to one side, that young god addressed me in verses -

"This indeed is that Jeta's Grove, frequented by the Community of sages;

Dwelt in by the King of the Teaching, generating joy for me.

"Action and true knowledge and the Teaching, morality and the highest life;

By this mortals are purified, not by clan or by wealth.

"Therefore a wise man, seeing his own welfare;

Should wisely investigate the Teaching, thus he becomes purified therein.

"Like Sāriputta in wisdom, in morality and in peace;

Even a monk who has gone beyond, this would be his highest."

"This, monks, that young god said. 'The Teacher approves of me,' having paid respect to me and circumambulated me keeping me on his right, disappeared right there."

When this was said, the Venerable Ānanda said this to the Blessed One - "That, venerable sir, must surely be Anāthapiṇḍika the young god. The householder Anāthapiṇḍika, venerable sir, was devoted to the Venerable Sāriputta." "Good, good, Ānanda! Whatever, Ānanda, is to be attained by reasoning, that has been attained by you. That, Ānanda, is Anāthapiṇḍika the young god."

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

The Discourse on the Exhortation to Anāthapiṇḍika is concluded as first.

2. The Discourse on the Advice to Channa

389. 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 Sāriputta and the Venerable Mahācunda and the Venerable Channa were dwelling on the Vulture's Peak mountain. Now at that time the Venerable Channa was sick, afflicted, severely ill. Then the Venerable Sāriputta, in the evening, having emerged from seclusion, approached the Venerable Mahācunda; having approached, he said this to the Venerable Mahācunda - "Come, friend Cunda, let us go to where the Venerable Channa is, to enquire about his illness." "Yes, friend," the Venerable Mahācunda assented to the Venerable Sāriputta.

Then the Venerable Sāriputta and the Venerable Mahācunda approached the Venerable Channa; having approached, they exchanged friendly greetings with the Venerable Channa. Having concluded the pleasant and memorable talk, they sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Venerable Channa - "Is it bearable for you, friend Channa, is it endurable? Are unpleasant feelings receding for you, not advancing; is their receding evident, not their advancing?"

"It is not bearable for me, friend Sāriputta, not endurable. Excessive unpleasant feelings are advancing for me, not receding; their advancing is evident, not their receding. Just as, friend Sāriputta, a strong man were to crush one's head with a sharp point; just so indeed for me, friend Sāriputta, exceeding winds strike at my head. It is not bearable for me, friend Sāriputta, not endurable. Excessive unpleasant feelings are advancing for me, not receding; their advancing is evident, not their receding. Just as, friend Sāriputta, a strong man were to bind one's head with a tight leather strap as a head-band; just so indeed for me, friend Sāriputta, there are exceeding headaches in my head. It is not bearable for me, friend Sāriputta, not endurable. Excessive unpleasant feelings are advancing for me, not receding; their advancing is evident, not their receding. Just as, friend Sāriputta, 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, friend Sāriputta, exceeding winds cut through my belly. It is not bearable for me, friend Sāriputta, not endurable. Excessive unpleasant feelings are advancing for me, not receding; their advancing is evident, not their receding. Just as, friend Sāriputta, 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, friend Sāriputta, there is an exceeding burning in my body. It is not bearable for me, friend Sāriputta, not endurable. Excessive unpleasant feelings are advancing for me, not receding; their advancing is evident, not their receding. I will bring the knife, friend Sāriputta, I do not wish for life."

390. "Let not the Venerable Channa bring the knife. Let the Venerable Channa sustain himself. We wish the Venerable Channa to sustain himself. If the Venerable Channa does not have suitable foods, I will seek suitable foods for the Venerable Channa. If the Venerable Channa does not have suitable medicines, I will seek suitable medicines for the Venerable Channa. If the Venerable Channa does not have suitable attendants, I will attend upon the Venerable Channa. Let not the Venerable Channa bring the knife. Let the Venerable Channa sustain himself. We wish the Venerable Channa to sustain himself."

"It is not that I do not have suitable foods, friend Sāriputta; nor is it that I do not have suitable medicines; nor is it that I do not have suitable attendants; but, friend Sāriputta, the Teacher has been attended upon by me for a long time with what is agreeable, not with what is disagreeable. For this, friend Sāriputta, is proper for a disciple, that he should attend upon the Teacher with what is agreeable, not with what is disagreeable. 'The monk Channa will bring the knife blamelessly' - remember it thus, friend Sāriputta." "We would ask the Venerable Channa a certain point, if the Venerable Channa gives permission for the answering of a question." "Ask, friend Sāriputta, having heard I will know."

391. "Friend Channa, do you regard the eye, eye-consciousness, and phenomena to be cognised by eye-consciousness thus: 'This is mine, this I am, this is my self'? Friend Channa, the ear, ear-consciousness... etc. Friend Channa, the nose, nose-consciousness... Friend Channa, the tongue, tongue-consciousness... Friend Channa, the body, body-consciousness... Friend Channa, do you regard the mind, mind-consciousness, and phenomena to be cognised by mind-consciousness thus: 'This is mine, this I am, this is my self'?"

"Friend Sāriputta, I regard the eye, eye-consciousness, and phenomena to be cognised by eye-consciousness thus: 'This is not mine, this I am not, this is not my self.' Friend Sāriputta, the ear... etc. Friend Sāriputta, the nose... Friend Sāriputta, the tongue... Friend Sāriputta, the body... Friend Sāriputta, I regard the mind, mind-consciousness, and phenomena to be cognised by mind-consciousness thus: 'This is not mine, this I am not, this is not my self.'"

392. "Regarding the eye, friend Channa, regarding eye-consciousness, regarding phenomena to be cognised by eye-consciousness, having seen what, having directly known what, do you regard the eye, eye-consciousness, and phenomena to be cognised by eye-consciousness thus: 'This is not mine, this I am not, this is not my self'? Regarding the ear, friend Channa, regarding ear-consciousness... Regarding the nose, friend Channa, regarding nose-consciousness... Regarding the tongue, friend Channa, regarding tongue-consciousness... Regarding the body, friend Channa, regarding body-consciousness... Regarding the mind, friend Channa, regarding mind-consciousness, regarding phenomena to be cognised by mind-consciousness, having seen what, having directly known what, do you regard the mind, mind-consciousness, and phenomena to be cognised by mind-consciousness thus: 'This is not mine, this I am not, this is not my self'?"

"Regarding the eye, friend Sāriputta, regarding eye-consciousness, regarding phenomena to be cognised by eye-consciousness, having seen cessation, having directly known cessation, I regard the eye, eye-consciousness, and phenomena to be cognised by eye-consciousness thus: 'This is not mine, this I am not, this is not my self.' Regarding the ear, friend Sāriputta, regarding ear-consciousness... Regarding the nose, friend Sāriputta, regarding nose-consciousness... Regarding the tongue, friend Sāriputta, regarding tongue-consciousness... Regarding the body, friend Sāriputta, regarding body-consciousness... Regarding the mind, friend Sāriputta, regarding mind-consciousness, regarding phenomena to be cognised by mind-consciousness, having seen cessation, having directly known cessation, I regard the mind, mind-consciousness, and phenomena to be cognised by mind-consciousness thus: 'This is not mine, this I am not, this is not my self.'"

393. When this was said, the Venerable Mahācunda said this to the Venerable Channa - "Therefore, friend Channa, this teaching of the Blessed One should be constantly attended to - 'For one who is dependent there is wavering, for one who is independent there is no wavering. When there is no wavering there is tranquillity, when there is tranquillity there is no inclination. When there is no inclination there is no coming and going. When there is no coming and going there is no passing away and rebirth. When there is no passing away and rebirth there is neither here nor beyond nor in between the two. This itself is the end of suffering.'" Then the Venerable Sāriputta and the Venerable Mahācunda, having exhorted the Venerable Channa with this exhortation, rose from their seats and departed.

394. Then the Venerable Channa, soon after the Venerable Sāriputta and the Venerable Mahācunda had departed, brought the knife. Then the Venerable Sāriputta approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Blessed One - "Venerable sir, the Venerable Channa has brought the knife. What is his destination, what is his future life?" "Was not blamelessness declared to you, Sāriputta, by the monk Channa in your very presence?" "There is, venerable sir, a Vajjian village named Pubbajira. There the Venerable Channa has friendly families, intimate families, families to be visited." "Indeed, Sāriputta, the monk Channa has these friendly families, intimate families, families to be visited. But I do not say, Sāriputta, that one is 'blameworthy' to that extent. Whoever, Sāriputta, lays down this body and clings to another body - him I call 'blameworthy'. That does not exist for the monk Channa. 'The monk Channa brought the knife blamelessly' - remember it thus, Sāriputta."

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

The Discourse on the Exhortation to Channa is concluded as second.

3. The Discourse on the Advice to Puṇṇa

395. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the Venerable Puṇṇa, 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 Puṇṇa said this to the Blessed One - "It would be good, venerable sir, if the Blessed One would exhort me with a brief exhortation, so that having heard the Teaching from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute." "If so, Puṇṇa, listen, pay close attention; I will speak." "Yes, venerable sir," the Venerable Puṇṇa assented to the Blessed One. The Blessed One said this -

"There are, Puṇṇa, forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk delights in that, asserts it, and remains grasping it. For him delighting in that, asserting it, remaining grasping it, delight arises. 'From the arising of delight comes the arising of suffering, Puṇṇa' - I say.

"There are, Puṇṇa, sounds cognizable by ear... odours cognizable by nose... flavours cognizable by tongue... tangible objects cognizable by body... mental phenomena cognizable by mind that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk delights in that, asserts it, and remains grasping it. For him delighting in that, asserting it, remaining grasping it, delight arises. 'From the arising of delight comes the arising of suffering, Puṇṇa' - I say.

"And there are, Puṇṇa, forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk does not delight in that, does not assert it, and does not remain grasping it. For him not delighting in that, not asserting it, not remaining grasping it, delight ceases. 'From the cessation of delight comes the cessation of suffering, Puṇṇa' - I say.

"And there are, Puṇṇa, sounds cognizable by ear... odours cognizable by nose... flavours cognizable by tongue... tangible objects cognizable by body... mental phenomena cognizable by mind that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk does not delight in that, does not assert it, and does not remain grasping it. For him not delighting in that, not asserting it, not remaining grasping it, delight ceases. 'From the cessation of delight comes the cessation of suffering, Puṇṇa' - I say.

"And you, Puṇṇa, having been exhorted by me with this brief exhortation, in which country will you dwell?" "I, venerable sir, having been exhorted by the Blessed One with this brief exhortation, there is a country named Sunāparanta, there I will dwell."

396. "Fierce indeed, Puṇṇa, are the people of Sunāparanta; harsh indeed, Puṇṇa, are the people of Sunāparanta. If, Puṇṇa, the people of Sunāparanta revile and abuse you, what will you think there, Puṇṇa?" "If, venerable sir, the people of Sunāparanta revile and abuse me, there it will occur to me thus - 'Good indeed are these people of Sunāparanta, very good indeed are these people of Sunāparanta, in that they do not strike me with the hand.' Thus it will be here, Blessed One; thus it will be here, Fortunate One."

"But if, Puṇṇa, the people of Sunāparanta strike you with the hand, what will you think there, Puṇṇa?" "If, venerable sir, the people of Sunāparanta strike me with the hand, there it will occur to me thus - 'Good indeed are these people of Sunāparanta, very good indeed are these people of Sunāparanta, in that they do not strike me with a clod.' Thus it will be here, Blessed One; thus it will be here, Fortunate One."

"But if, Puṇṇa, the people of Sunāparanta strike you with a clod, what will you think there, Puṇṇa?" "If, venerable sir, the people of Sunāparanta strike me with a clod, there it will occur to me thus - 'Good indeed are these people of Sunāparanta, very good indeed are these people of Sunāparanta, in that they do not strike me with a stick.' Thus it will be here, Blessed One; thus it will be here, Fortunate One."

"But if, Puṇṇa, the people of Sunāparanta strike you with a stick, what will you think there, Puṇṇa?" "If, venerable sir, the people of Sunāparanta strike me with a stick, there it will occur to me thus - 'Good indeed are these people of Sunāparanta, very good indeed are these people of Sunāparanta, in that they do not strike me with a knife.' Thus it will be here, Blessed One; thus it will be here, Fortunate One."

"But if, Puṇṇa, the people of Sunāparanta strike you with a knife, what will you think there, Puṇṇa?" "If, venerable sir, the people of Sunāparanta strike me with a knife, there it will occur to me thus - 'Good indeed are these people of Sunāparanta, very good indeed are these people of Sunāparanta, in that they do not deprive me of life with a sharp knife.' Thus it will be here, Blessed One; thus it will be here, Fortunate One."

"But if, Puṇṇa, the people of Sunāparanta deprive you of life with a sharp knife, what will you think there, Puṇṇa?" "If, venerable sir, the people of Sunāparanta deprive me of life with a sharp knife, there it will occur to me thus - 'There are disciples of the Blessed One who, being troubled, ashamed, and disgusted with the body and with life, seek one who would take their life with a knife. That has been obtained by me without seeking - one who would take my life with a knife.' Thus it will be here, Blessed One; thus it will be here, Fortunate One." "Good, good, Puṇṇa! You, Puṇṇa, endowed with this self-control and peace, will be able to dwell in the Sunāparanta country. Now do as you think fit, Puṇṇa."

397. Then the Venerable Puṇṇa, 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, having set in order his lodging, taking his bowl and robe, set out on a journey towards the Sunāparanta country. Wandering on a journey gradually, he arrived at the Sunāparanta country. There the Venerable Puṇṇa dwelt in the Sunāparanta country. Then the Venerable Puṇṇa within that one rainy season established about five hundred male lay followers, within that one rainy season established about five hundred female lay followers, within that one rainy season realised the three true knowledges. Then the Venerable Puṇṇa at a later time attained final Nibbāna.

Then several 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 - "Venerable sir, the son of good family named Puṇṇa who was exhorted by the Blessed One with a brief exhortation has died. What is his destination, what is his future life?" "Monks, the son of good family Puṇṇa was wise; he practised in conformity with the Teaching, and he did not vex me on account of the Teaching. Monks, the son of good family Puṇṇa has attained final Nibbāna."

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

The Discourse on the Exhortation to Puṇṇa is concluded as third.

4. The Discourse on Advice from Nandaka

398. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then Mahāpajāpatī Gotamī together with about five hundred nuns approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Mahāpajāpatī Gotamī said this to the Blessed One - "Let the Blessed One exhort the nuns, venerable sir; let the Blessed One instruct the nuns, venerable sir; let the Blessed One give a talk on the Teaching to the nuns, venerable sir."

Now at that time the elder monks were exhorting the nuns by turns. The Venerable Nandaka did not wish to exhort the nuns by turns. Then the Blessed One addressed the Venerable Ānanda - "Whose turn is it today, Ānanda, to exhort the nuns by turns?" "All have done their turn, venerable sir, to exhort the nuns by turns. This Venerable Nandaka, venerable sir, does not wish to exhort the nuns by turns."

Then the Blessed One addressed the Venerable Nandaka - "Exhort the nuns, Nandaka; instruct the nuns, Nandaka; give a talk on the Teaching to the nuns, brahmin." "Yes, venerable sir," the Venerable Nandaka replied to the Blessed One, and having dressed in the earlier period of the day, taking his bowl and robe, entered Sāvatthī for almsfood. Having walked for almsfood in Sāvatthī, after the meal, having returned from his alms round, with a companion, he approached the Rājakārāma. Those nuns saw the Venerable Nandaka coming from afar. Having seen him, they prepared a seat and set up water for the feet. The Venerable Nandaka sat down on the prepared seat. Having sat down, he washed his feet. Those nuns too, having paid respect to the Venerable Nandaka, sat down to one side. To those nuns seated to one side, the Venerable Nandaka said this - "There will be a discussion by questioning, sisters. Therein, by those who understand - 'we understand' should be said; by those who do not understand - 'we do not understand' should be said. Or if any of you has uncertainty or doubt, I myself should be asked about this matter - 'How is this, venerable sir? What is the meaning of this?'" "Even by this much, venerable sir, we are delighted and satisfied with the noble Nandaka, that the noble Nandaka invites us to admonish."

399. "What do you think, sisters, is the eye permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, sisters, is the ear permanent or impermanent?" "Impermanent, venerable sir. Etc. Is the nose permanent or impermanent?" "Impermanent, venerable sir." "Is the tongue permanent or impermanent?" "Impermanent, venerable sir." "Is the body permanent or impermanent?" "Impermanent, venerable sir." "Is the mind permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What is the reason for this?" "Already before, venerable sir, this has been well seen by us as it really is with right wisdom: 'Thus these six internal sense bases are impermanent.'" "Good, good, sisters! For this is so, sisters, for a noble disciple seeing as it really is with right wisdom."

400. "What do you think, sisters, are forms permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, sisters, are sounds permanent or impermanent?" "Impermanent, venerable sir." Etc. Are odours permanent or impermanent?" "Impermanent, venerable sir." "Are flavours permanent or impermanent?" "Impermanent, venerable sir." "Are tangible objects permanent or impermanent?" "Impermanent, venerable sir." "Are mental phenomena permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What is the reason for this?" "Already before, venerable sir, this has been well seen by us as it really is with right wisdom: 'Thus these six external sense bases are impermanent.'" "Good, good, sisters! For this is so, sisters, for a noble disciple seeing as it really is with right wisdom."

401. "What do you think, sisters, is eye-consciousness permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, sisters, is ear-consciousness permanent or impermanent?" "Impermanent, venerable sir. Etc. Is nose-consciousness permanent or impermanent?" "Impermanent, venerable sir." "Is tongue-consciousness permanent or impermanent?" "Impermanent, venerable sir." "Is body-consciousness permanent or impermanent?" "Impermanent, venerable sir." "Is mind-consciousness permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What is the reason for this?" "Already before, venerable sir, this has been well seen by us as it really is with right wisdom: 'Thus these six classes of consciousness are impermanent.'" "Good, good, sisters! For this is so, sisters, for a noble disciple seeing as it really is with right wisdom."

402. "Just as, sisters, when an oil lamp is burning, the oil is impermanent, subject to change, the wick is impermanent, subject to change, the flame is impermanent, subject to change, and the radiance is impermanent, subject to change. Now, sisters, if someone were to say thus - 'Of that oil lamp burning, the oil is impermanent, subject to change, the wick is impermanent, subject to change, the flame is impermanent, subject to change; but whatever radiance it has, that is permanent, stable, eternal, not subject to change' - would he, sisters, speaking thus, speak rightly?" "No, Venerable Sir." "What is the reason for this?" "Because, venerable sir, of that oil lamp burning, the oil is impermanent, subject to change, the wick is impermanent, subject to change, the flame is impermanent, subject to change; how much more so is its radiance impermanent, subject to change." "Just so, sisters, if someone were to say thus - 'These six internal sense bases of mine are impermanent; but whatever one experiences dependent on the six internal sense bases - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that is permanent, stable, eternal, not subject to change' - would he, sisters, speaking thus, speak rightly?" "No, Venerable Sir." "What is the reason for this?" "Dependent on each respective condition, venerable sir, each respective feeling arises. With the cessation of each respective condition, each respective feeling ceases." "Good, good, sisters! For this is so, sisters, for a noble disciple seeing as it really is with right wisdom."

403. "Just as, sisters, of a great tree standing with substance, the root is impermanent, subject to change, the trunk is impermanent, subject to change, the branches and leaves are impermanent, subject to change, and the shadow is impermanent, subject to change. Now, sisters, if someone were to say thus - 'Of that great tree standing with substance, the root is impermanent, subject to change, the trunk is impermanent, subject to change, the branches and leaves are impermanent, subject to change, but whatever shadow it has, that is permanent, stable, eternal, not subject to change' - would he, sisters, speaking thus, speak rightly?" "No, Venerable Sir." "What is the reason for this?" "Because, venerable sir, of that great tree standing with substance, the root is impermanent, subject to change, the trunk is impermanent, subject to change, the branches and leaves are impermanent, subject to change; how much more so is its shadow impermanent, subject to change." "Just so, sisters, if someone were to say thus - 'These six external sense bases of mine are impermanent. But whatever one experiences dependent on the six external sense bases - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that is permanent, stable, eternal, not subject to change' - would he, sisters, speaking thus, speak rightly?" "No, Venerable Sir." "What is the reason for this?" "Dependent on each respective condition, venerable sir, each respective feeling arises. With the cessation of each respective condition, each respective feeling ceases." "Good, good, sisters! For this is so, sisters, for a noble disciple seeing as it really is with right wisdom."

404. "Just as, sisters, a skilled butcher or a butcher's apprentice, having slaughtered a cow, might cut all round the cow with a sharp butcher's knife without damaging the inner body of flesh, without damaging the outer body of hide. Whatever connecting flesh there is in between, whatever sinew in between, whatever binding in between, that very thing he would cut, cut all round, cut through, cut completely through with a sharp butcher's knife. Having cut, having cut all round, having cut through, having cut completely through, having shaken off the outer body of hide, having covered that cow with that very hide, he might speak thus - 'This cow is connected with this very hide just as before'; would he, sisters, speaking thus, speak rightly?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, that skilled butcher or butcher's apprentice, having slaughtered a cow, might cut all round the cow with a sharp butcher's knife without damaging the inner body of flesh, without damaging the outer body of hide. Whatever connecting flesh there is in between, whatever sinew in between, whatever binding in between, that very thing he would cut, cut all round, cut through, cut completely through with a sharp butcher's knife. Having cut, having cut all round, having cut through, having cut completely through, having shaken off the outer body of hide, having covered that cow with that very hide, although he might speak thus - 'This cow is connected with this very hide just as before'; yet that cow is unbound from that very hide."

"This simile, sisters, has been made by me for the purpose of conveying the meaning. This is the meaning here: 'The inner body of flesh', sisters, is a designation for the six internal sense bases; 'the outer body of hide', sisters, is a designation for the six external sense bases; 'the connecting flesh in between, the sinew in between, the binding in between', sisters, is a designation for delight and lust; 'the sharp butcher's knife', sisters, is a designation for noble wisdom; that noble wisdom which cuts, cuts all round, cuts through, cuts completely through the defilement in between, the mental fetter in between, the bondage in between.

405. "There are, however, these seven factors of enlightenment, sisters, because of having developed and cultivated which, a monk, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. Which seven? Here, sisters, 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. These, sisters, are the seven factors of enlightenment, because of having developed and cultivated which, a monk, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions."

406. Then the Venerable Nandaka, having exhorted those nuns with this exhortation, dismissed them - "Go, sisters; it is time." Then those nuns, having delighted in and given thanks for what the Venerable Nandaka had said, rose from their seats, paid respect to the Venerable Nandaka, circumambulated him keeping him on their right, and approached the Blessed One; having approached, they paid respect to the Blessed One and stood to one side. To those nuns standing to one side, the Blessed One said this - "Go, nuns; it is time." Then those nuns, having paid respect to the Blessed One and circumambulated him keeping him on their right, departed. Then the Blessed One, when those nuns had recently departed, addressed the monks - "Just as, monks, on the uposatha day, the fourteenth, there is no uncertainty or doubt for many people - 'Is the moon waning or is the moon full?' - then indeed the moon is waning. Just so, monks, those nuns are delighted with Nandaka's teaching of the Teaching, but their thoughts are not yet fulfilled."

407. Then the Blessed One addressed the Venerable Nandaka - "If so, Nandaka, tomorrow too you should exhort those nuns with the same exhortation." "Yes, Venerable Sir," the Venerable Nandaka assented to the Blessed One. Then the Venerable Nandaka, after that night had passed, in the earlier period of the day, having dressed, taking his bowl and robe, entered Sāvatthī for almsfood. Having walked for almsfood in Sāvatthī, after the meal, having returned from his alms round, with a companion, he approached the Rājakārāma. Those nuns saw the Venerable Nandaka coming from afar. Having seen him, they prepared a seat and set up water for the feet. The Venerable Nandaka sat down on the prepared seat. Having sat down, he washed his feet. Those nuns too, having paid respect to the Venerable Nandaka, sat down to one side. To those nuns seated to one side, the Venerable Nandaka said this - "There will be a discussion by questioning, sisters. Therein, by those who understand, 'we understand' should be said; by those who do not understand, 'we do not understand' should be said. Or if any of you has uncertainty or doubt, I myself should be asked about this matter - 'How is this, venerable sir? What is the meaning of this?'" "Even by this much, venerable sir, we are delighted and satisfied with the noble Nandaka, that the noble Nandaka invites us to admonish."

408. "What do you think, sisters, is the eye permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, sisters, is the ear permanent or impermanent?" "Impermanent, venerable sir. Etc. Is the nose permanent or impermanent?" "Impermanent, venerable sir. The tongue... The body... Is the mind permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What is the reason for this?" "Already before, venerable sir, this has been well seen by us as it really is with right wisdom: 'Thus these six internal sense bases are impermanent.'" "Good, good, sisters! For this is so, sisters, for a noble disciple seeing as it really is with right wisdom."

409. "What do you think, sisters, are forms permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, sisters, are sounds permanent or impermanent?" "Impermanent, venerable sir." Etc. Are odours permanent or impermanent?" "Impermanent, venerable sir." Are flavours permanent or impermanent?" "Impermanent, venerable sir." Are tangible objects permanent or impermanent?" "Impermanent, venerable sir." Are mental phenomena permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What is the reason for this?" "Already before, venerable sir, this has been well seen by us as it really is with right wisdom: 'Thus these six external sense bases are impermanent.'" "Good, good, sisters! For this is so, sisters, for a noble disciple seeing as it really is with right wisdom."

410. "What do you think, sisters, is eye-consciousness permanent or impermanent?" "Impermanent, venerable sir. Etc. Is ear-consciousness permanent or impermanent?" "Impermanent, venerable sir. Is nose-consciousness permanent or impermanent?" "Impermanent, venerable sir. Is tongue-consciousness permanent or impermanent?" "Impermanent, venerable sir. Is body-consciousness permanent or impermanent?" "Impermanent, venerable sir. Is mind-consciousness permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What is the reason for this?" "Already before, venerable sir, this has been well seen by us as it really is with right wisdom: 'Thus these six classes of consciousness are impermanent.'" "Good, good, sisters! For this is so, sisters, for a noble disciple seeing as it really is with right wisdom."

411. "Just as, sisters, when an oil lamp is burning, the oil is impermanent, subject to change, the wick is impermanent, subject to change, the flame is impermanent, subject to change, and the radiance is impermanent, subject to change. Now, sisters, if someone were to say thus - 'Of that oil lamp burning, the oil is impermanent, subject to change, the wick is impermanent, subject to change, the flame is impermanent, subject to change; but whatever radiance it has, that is permanent, stable, eternal, not subject to change' - would he, sisters, speaking thus, speak rightly?" "No, Venerable Sir." "What is the reason for this?" "Because, venerable sir, of that oil lamp burning, the oil is impermanent, subject to change, the wick is impermanent, subject to change, the flame is impermanent, subject to change; how much more so is its radiance impermanent, subject to change." "Just so, sisters, if someone were to say thus - 'These six internal sense bases of mine are impermanent. But whatever one experiences dependent on the six internal sense bases - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that is permanent, stable, eternal, not subject to change' - would he, sisters, speaking thus, speak rightly?" "No, Venerable Sir." "What is the reason for this?" "Dependent on each respective condition, venerable sir, each respective feeling arises. With the cessation of each respective condition, each respective feeling ceases." "Good, good, sisters! For this is so, sisters, for a noble disciple seeing as it really is with right wisdom."

412. "Just as, sisters, of a great tree standing with substance, the root is impermanent, subject to change, the trunk is impermanent, subject to change, the branches and leaves are impermanent, subject to change, and the shadow is impermanent, subject to change. Now, sisters, if someone were to say thus - 'Of that great tree standing with substance, the root is impermanent, subject to change, the trunk is impermanent, subject to change, the branches and leaves are impermanent, subject to change; but whatever shadow it has, that is permanent, stable, eternal, not subject to change' - would he, sisters, speaking thus, speak rightly?" "No, Venerable Sir." "What is the reason for this?" "Because, venerable sir, of that great tree standing with substance, the root is impermanent, subject to change, the trunk is impermanent, subject to change, the branches and leaves are impermanent, subject to change; how much more so is its shadow impermanent, subject to change." "Just so, sisters, if someone were to say thus - 'These six external sense bases of mine are impermanent. But whatever one experiences dependent on the external sense bases - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that is permanent, stable, eternal, not subject to change' - would he, sisters, speaking thus, speak rightly?" "No, Venerable Sir." "What is the reason for this?" "Dependent on each respective condition, venerable sir, each respective feeling arises. With the cessation of each respective condition, each respective feeling ceases." "Good, good, sisters! For this is so, sisters, for a noble disciple seeing as it really is with right wisdom."

413. "Just as, sisters, a skilled butcher or a butcher's apprentice, having slaughtered a cow, might cut all round the cow with a sharp butcher's knife without damaging the inner body of flesh, without damaging the outer body of hide. Whatever connecting flesh there is in between, whatever sinew in between, whatever binding in between, that very thing he would cut, cut all round, cut through, cut completely through with a sharp butcher's knife. Having cut, having cut all round, having cut through, having cut completely through, having shaken off the outer body of hide, having covered that cow with that very hide, he might speak thus - 'This cow is connected with this very hide just as before'; would he, sisters, speaking thus, speak rightly?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, that skilled butcher or butcher's apprentice, having slaughtered a cow, might cut all round the cow with a sharp butcher's knife without damaging the inner body of flesh, without damaging the outer body of hide. Whatever connecting flesh there is in between, whatever sinew in between, whatever binding in between, that very thing he would cut, cut all round, cut through, cut completely through with a sharp butcher's knife. Having cut, having cut all round, having cut through, having cut completely through, having shaken off the outer body of hide, having covered that cow with that very hide, although he might speak thus - 'This cow is connected with this very hide just as before'; yet that cow is unbound from that very hide."

414. "There are, however, these seven factors of enlightenment, sisters, because of having developed and cultivated which, a monk, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. Which seven? Here, sisters, 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. These, sisters, are the seven factors of enlightenment, because of having developed and cultivated which, a monk, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions."

415. Then the Venerable Nandaka, having exhorted those nuns with this exhortation, dismissed them - "Go, sisters; it is time." Then those nuns, having delighted in and given thanks for what the Venerable Nandaka had said, rose from their seats, paid respect to the Venerable Nandaka, circumambulated him keeping him on their right, and approached the Blessed One; having approached, they paid respect to the Blessed One and stood to one side. To those nuns standing to one side, the Blessed One said this - "Go, nuns; it is time." Then those nuns, having paid respect to the Blessed One and circumambulated him keeping him on their right, departed. Then the Blessed One, when those nuns had recently departed, addressed the monks - "Just as, monks, on the uposatha day, the fifteenth, there is no uncertainty or doubt for many people - 'Is the moon waning or is the moon full?' - then indeed the moon is full; just so, monks, those nuns are delighted with Nandaka's teaching of the Teaching, and their thoughts are fulfilled. Of those five hundred nuns, monks, the one who is the last among them is a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment."

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

The Discourse on the Exhortation by Nandaka is concluded as fourth.

5. The Shorter Discourse of Advice to Rāhula

416. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then, when the Blessed One had gone to a private place and was in seclusion, this reflection arose in his mind: "Indeed, the mental states that ripen liberation have matured in Rāhula. What if I were to train Rāhula further in the elimination of mental corruptions?" Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Sāvatthī for almsfood. Having walked for almsfood in Sāvatthī, after the meal, having returned from his alms round, he addressed the Venerable Rāhula - "Take the sitting cloth, Rāhula; let us approach the Blind Men's Grove for the day residence." "Yes, venerable sir," the Venerable Rāhula replied to the Blessed One, and taking the sitting cloth, he followed closely behind the Blessed One.

Now at that time many thousands of deities were following the Blessed One - "Today the Blessed One will train the Venerable Rāhula further in the elimination of mental corruptions." Then the Blessed One, having plunged into the Blind Men's Grove, sat down on the prepared seat at the foot of a certain tree. The Venerable Rāhula also, having paid respect to the Blessed One, sat down to one side. To the Venerable Rāhula seated to one side, the Blessed One said this -

417. "What do you think, Rāhula, is the eye permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, Rāhula, are forms permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, Rāhula, is eye-consciousness permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, Rāhula, is eye-contact permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, Rāhula, that which arises with eye-contact as condition - pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness - is that too permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?" "No, Venerable Sir."

418. "What do you think, Rāhula, is the ear permanent or impermanent?" "Impermanent, venerable sir. Etc. Is the nose permanent or impermanent?" "Impermanent, venerable sir. Etc. Is the tongue permanent or impermanent?" "Impermanent, venerable sir." Etc. Is the body permanent or impermanent?" "Impermanent, venerable sir." Etc. Is the mind permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard that: 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, Rāhula, are mental phenomena permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, Rāhula, is mind-consciousness permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, Rāhula, is mind-contact permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, Rāhula, that which arises with mind-contact as condition - pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness - is that too permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard that: 'This is mine, this I am, this is my self'?" "No, Venerable Sir."

419. "Seeing thus, Rāhula, a learned noble disciple becomes disenchanted with the eye, becomes disenchanted with material forms, becomes disenchanted with eye-consciousness, becomes disenchanted with eye-contact, whatever arises with eye-contact as condition - pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness - he becomes disenchanted with that too. He becomes disenchanted with the ear, becomes disenchanted with sounds... etc. He becomes disenchanted with the nose, becomes disenchanted with odours... He becomes disenchanted with the tongue, becomes disenchanted with flavours... He becomes disenchanted with the body, becomes disenchanted with tangible objects... He becomes disenchanted with the mind, becomes disenchanted with mental phenomena, becomes disenchanted with mind-consciousness, becomes disenchanted with mind-contact, whatever arises with mind-contact as condition - pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness - he becomes disenchanted with that too. 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.'"

This is what the Blessed One said. Delighted, the Venerable Rāhula rejoiced in what the Blessed One had said. And while this explanation was being spoken, the mind of the Venerable Rāhula was liberated from the mental corruptions by non-clinging. And in those many thousands of deities, the stainless, spotless eye of the Teaching arose - "Whatever has the nature of arising, all that has the nature of cessation."

The Shorter Discourse on the Exhortation to Rāhula is concluded as fifth.

6. The Discourse on the Six Sets of Six

420. 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 will teach you, monks, the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; I will reveal the holy life that is complete in its entirety and pure, that is to say - six sets of six. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"Six internal sense bases should be known, six external sense bases should be known, six classes of consciousness should be known, six classes of contact should be known, six classes of feeling should be known, six classes of craving should be known.

421. "'Six internal sense bases should be known' - thus indeed this was said. Dependent on what was this said? The eye sense base, the ear sense base, the nose sense base, the tongue sense base, the body sense base, the mind sense base. 'Six internal sense bases should be known' - thus what was said, this was said dependent on that. This is the first set of six.

"'Six external sense bases should be known' - thus indeed this was said. Dependent on what was this said? The visible form sense base, the sound sense base, the odour sense base, the flavour sense base, the touch sense base, the mind-object sense base. 'Six external sense bases should be known' - thus what was said, this was said dependent on that. This is the second set of six.

"'Six classes of consciousness should be known' - thus indeed this was said. Dependent on what was this said? Dependent on the eye and forms, eye-consciousness arises; dependent on the ear and sounds, ear-consciousness arises; dependent on the nose and odours, nose-consciousness arises; dependent on the tongue and flavours, tongue-consciousness arises; dependent on the body and tangible objects, body-consciousness arises; dependent on the mind and mental phenomena, mind-consciousness arises. 'Six classes of consciousness should be known' - thus what was said, this was said dependent on that. This is the third set of six.

"'Six classes of contact should be known' - thus indeed this was said. Dependent on what was this said? Dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; dependent on the ear and sounds, ear-consciousness arises; the meeting of the three is contact; dependent on the nose and odours, nose-consciousness arises; the meeting of the three is contact; dependent on the tongue and flavours, tongue-consciousness arises; the meeting of the three is contact; dependent on the body and tangible objects, body-consciousness arises; the meeting of the three is contact; dependent on the mind and mental phenomena, mind-consciousness arises; the meeting of the three is contact. 'Six classes of contact should be known' - thus what was said, this was said dependent on that. This is the fourth set of six.

"'Six classes of feeling should be known' - thus indeed this was said. Dependent on what was this said? Dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition, feeling; dependent on the ear and sounds, ear-consciousness arises; the meeting of the three is contact; with contact as condition, feeling; dependent on the nose and odours, nose-consciousness arises; the meeting of the three is contact; with contact as condition, feeling; dependent on the tongue and flavours, tongue-consciousness arises; the meeting of the three is contact; with contact as condition, feeling; dependent on the body and tangible objects, body-consciousness arises; the meeting of the three is contact; with contact as condition, feeling; dependent on the mind and mental phenomena, mind-consciousness arises; the meeting of the three is contact; with contact as condition, feeling. 'Six classes of feeling should be known' - thus what was said, this was said dependent on that. This is the fifth set of six.

"'Six classes of craving should be known' - thus indeed this was said. Dependent on what was this said? Dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition, feeling; with feeling as condition, craving; dependent on the ear and sounds, ear-consciousness arises... etc. dependent on the nose and odours, nose-consciousness arises... dependent on the tongue and flavours, tongue-consciousness arises... dependent on the body and tangible objects, body-consciousness arises... dependent on the mind and mental phenomena, mind-consciousness arises; the meeting of the three is contact; with contact as condition, feeling; with feeling as condition, craving. 'Six classes of craving should be known' - thus what was said, this was said dependent on that. This is the sixth set of six.

422. Whoever would say 'the eye is self', that does not arise. Both the arising and the passing away of the eye is evident. But for whatever both arising and passing away is evident, it would thus come to this: 'My self arises and disappears.' Therefore that does not arise - whoever would say 'the eye is self.' Thus the eye is non-self.

Whoever would say 'forms are self', that does not arise. Both the arising and the passing away of forms is evident. But for whatever both arising and passing away is evident, it would thus come to this: 'My self arises and disappears.' Therefore that does not arise - whoever would say 'forms are self.' Thus the eye is non-self, forms are non-self.

Whoever would say 'eye-consciousness is self', that does not arise. Both the arising and the passing away of eye-consciousness is evident. But for whatever both arising and passing away is evident, it would thus come to this: 'My self arises and disappears.' Therefore that does not arise - whoever would say 'eye-consciousness is self.' Thus the eye is non-self, forms are non-self, eye-consciousness is non-self.

Whoever would say 'eye-contact is self', that does not arise. Both the arising and the passing away of eye-contact is evident. But for whatever both arising and passing away is evident, it would thus come to this: 'My self arises and disappears.' Therefore that does not arise - whoever would say 'eye-contact is self.' Thus the eye is non-self, forms are non-self, eye-consciousness is non-self, eye-contact is non-self.

Whoever would say 'feeling is self', that does not arise. Both the arising and the passing away of feeling is evident. But for whatever both arising and passing away is evident, it would thus come to this: 'My self arises and disappears.' Therefore that does not arise - whoever would say 'feeling is self.' Thus the eye is non-self, forms are non-self, eye-consciousness is non-self, eye-contact is non-self, feeling is non-self.

"'Craving is the self' - whoever would say that, that does not arise. Both the arising and the passing away of craving can be seen. But for whatever both arising and passing away is evident, it would thus come to this: 'My self arises and disappears.' Therefore that does not arise - 'craving is the self' - whoever would say that. Thus the eye is non-self, forms are non-self, eye-consciousness is non-self, eye-contact is non-self, feeling is non-self, craving is non-self.

423. Whoever would say 'the ear is self'... etc... Whoever would say 'the nose is self'... Whoever would say 'the tongue is self'... Whoever would say 'the body is self'... Whoever would say 'the mind is self', that does not arise. Both the arising and the passing away of the mind is evident. But for whatever both arising and passing away is evident, it would thus come to this: 'My self arises and disappears.' Therefore that does not arise - whoever would say 'the mind is self.' Thus the mind is non-self.

Whoever would say 'mental phenomena are self', that does not arise. Both the arising and the passing away of mental phenomena is evident. But for whatever both arising and passing away is evident, it would thus come to this: 'My self arises and disappears.' Therefore that does not arise - whoever would say 'mental phenomena are self.' Thus the mind is non-self, mental phenomena are non-self.

Whoever would say 'mind-consciousness is self', that does not arise. Both the arising and the passing away of mind-consciousness is evident. But for whatever both arising and passing away is evident, it would thus come to this: 'My self arises and disappears.' Therefore that does not arise - whoever would say 'mind-consciousness is self.' Thus the mind is non-self, mental phenomena are non-self, mind-consciousness is non-self.

Whoever would say 'mind-contact is self', that does not arise. Both the arising and the passing away of mind-contact is evident. But for whatever both arising and passing away is evident, it would thus come to this: 'My self arises and disappears.' Therefore that does not arise - whoever would say 'mind-contact is self.' Thus the mind is non-self, mental phenomena are non-self, mind-consciousness is non-self, mind-contact is non-self.

Whoever would say 'feeling is self', that does not arise. Both the arising and the passing away of feeling is evident. But for whatever both arising and passing away is evident, it would thus come to this: 'My self arises and disappears.' Therefore that does not arise - whoever would say 'feeling is self.' Thus the mind is non-self, mental phenomena are non-self, mind-consciousness is non-self, mind-contact is non-self, feeling is non-self.

"'Craving is the self' - whoever would say that, that does not arise. Both the arising and the passing away of craving can be seen. But for whatever both arising and passing away is evident, it would thus come to this: 'My self arises and disappears.' Therefore that does not arise - 'craving is the self' - whoever would say that. Thus the mind is non-self, mental phenomena are non-self, mind-consciousness is non-self, mind-contact is non-self, feeling is non-self, craving is non-self.

424. "But this, monks, is the practice leading to the arising of identity - he regards the eye thus: 'This is mine, this I am, this is my self'; he regards material forms thus: 'This is mine, this I am, this is my self'; he regards eye-consciousness thus: 'This is mine, this I am, this is my self'; he regards eye-contact thus: 'This is mine, this I am, this is my self'; he regards feeling thus: 'This is mine, this I am, this is my self'; he regards craving thus: 'This is mine, this I am, this is my self'; he regards the ear thus: 'This is mine, this I am, this is my self'... etc... he regards the nose thus: 'This is mine, this I am, this is my self'... etc... he regards the tongue thus: 'This is mine, this I am, this is my self'... etc... he regards the body thus: 'This is mine, this I am, this is my self'... etc... he regards the mind thus: 'This is mine, this I am, this is my self'; he regards mental phenomena thus: 'This is mine, this I am, this is my self'; he regards mind-consciousness thus: 'This is mine, this I am, this is my self'; he regards mind-contact thus: 'This is mine, this I am, this is my self'; he regards feeling thus: 'This is mine, this I am, this is my self'; he regards craving thus: 'This is mine, this I am, this is my self'.

"But this, monks, is the practice leading to the cessation of identity - he regards the eye thus: 'This is not mine, this I am not, this is not my self'. He regards material forms thus: 'This is not mine, this I am not, this is not my self'. He regards eye-consciousness thus: 'This is not mine, this I am not, this is not my self'. He regards eye-contact thus: 'This is not mine, this I am not, this is not my self'. He regards feeling thus: 'This is not mine, this I am not, this is not my self'. He regards craving thus: 'This is not mine, this I am not, this is not my self'. He regards the ear thus: 'This is not mine, this I am not, this is not my self'... etc... he regards the nose thus: 'This is not mine, this I am not, this is not my self'... he regards the tongue thus: 'This is not mine, this I am not, this is not my self'... he regards the body thus: 'This is not mine, this I am not, this is not my self'... he regards the mind thus: 'This is not mine, this I am not, this is not my self'. He regards mental phenomena thus: 'This is not mine, this I am not, this is not my self'. He regards mind-consciousness thus: 'This is not mine, this I am not, this is not my self'. He regards mind-contact thus: 'This is not mine, this I am not, this is not my self'. He regards feeling thus: 'This is not mine, this I am not, this is not my self'. He regards craving thus: 'This is not mine, this I am not, this is not my self'.

425. "Monks, dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition, there arises a feeling that is pleasant or unpleasant or neither-unpleasant-nor-pleasant. He, being touched by pleasant feeling, delights in it, asserts it, and remains grasping it. The underlying tendency to lust underlies him. Being touched by unpleasant feeling, he grieves, is wearied, laments, beats his breast and wails, falls into confusion. The underlying tendency to aversion underlies him. Being touched by neither-unpleasant-nor-pleasant feeling, he does not understand as it really is the origin, passing away, gratification, danger, and escape regarding that feeling. The underlying tendency to ignorance underlies him. That indeed, monks, without abandoning the underlying tendency to lust regarding pleasant feeling, without dispelling the underlying tendency to aversion regarding unpleasant feeling, without abolishing the underlying tendency to ignorance regarding neither-unpleasant-nor-pleasant feeling, without abandoning ignorance and without arousing true knowledge, one will make an end of suffering in this very life - this is impossible.

"Monks, dependent on the ear and sounds, ear-consciousness arises... etc. Monks, dependent on the nose and odours, nose-consciousness arises... etc. Monks, dependent on the tongue and flavours, tongue-consciousness arises... etc. Monks, dependent on the body and tangible objects, body-consciousness arises... etc. Monks, dependent on the mind and mental phenomena, mind-consciousness arises; the meeting of the three is contact; with contact as condition, there arises a feeling that is pleasant or unpleasant or neither-unpleasant-nor-pleasant. He, being touched by pleasant feeling, delights in it, asserts it, and remains grasping it. The underlying tendency to lust underlies him. Being touched by unpleasant feeling, he grieves, is wearied, laments, beats his breast and wails, falls into confusion. The underlying tendency to aversion underlies him. Being touched by neither-unpleasant-nor-pleasant feeling, he does not understand as it really is the origin, passing away, gratification, danger, and escape regarding that feeling. The underlying tendency to ignorance underlies him. That indeed, monks, without abandoning the underlying tendency to lust regarding pleasant feeling, without dispelling the underlying tendency to aversion regarding unpleasant feeling, without abolishing the underlying tendency to ignorance regarding neither-unpleasant-nor-pleasant feeling, without abandoning ignorance and without arousing true knowledge, one will make an end of suffering in this very life - this is impossible.

426. "Monks, dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition, there arises a feeling that is pleasant or unpleasant or neither-unpleasant-nor-pleasant. He, being touched by pleasant feeling, does not delight in it, does not assert it, and does not remain grasping it. The underlying tendency to lust does not underlie him. Being touched by unpleasant feeling, he does not grieve, is not wearied, laments, does not beat his breast and wail, does not fall into confusion. The underlying tendency to aversion does not underlie him. Being touched by neither-unpleasant-nor-pleasant feeling, he understands as it really is the origin, passing away, gratification, danger, and escape regarding that feeling. The underlying tendency to ignorance does not underlie him. That indeed, monks, having abandoned the underlying tendency to lust regarding pleasant feeling, having dispelled the underlying tendency to aversion regarding unpleasant feeling, having abolished the underlying tendency to ignorance regarding neither-unpleasant-nor-pleasant feeling, having abandoned ignorance and having aroused true knowledge, one will make an end of suffering in this very life - this is possible.

"Monks, dependent on the ear and sounds, ear-consciousness arises... etc.

"Monks, dependent on the nose and odours, nose-consciousness arises... etc.

"Monks, dependent on the tongue and flavours, tongue-consciousness arises... etc.

"Monks, dependent on the body and tangible objects, body-consciousness arises... etc.

"Monks, dependent on the mind and mental phenomena, mind-consciousness arises; the meeting of the three is contact; with contact as condition, there arises a feeling that is pleasant or unpleasant or neither-unpleasant-nor-pleasant. He, being touched by pleasant feeling, does not delight in it, does not assert it, and does not remain grasping it. The underlying tendency to lust does not underlie him. Being touched by unpleasant feeling, he does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. The underlying tendency to aversion does not underlie him. Being touched by neither-unpleasant-nor-pleasant feeling, he understands as it really is the origin, passing away, gratification, danger, and escape regarding that feeling. The underlying tendency to ignorance does not underlie him. That indeed, monks, having abandoned the underlying tendency to lust regarding pleasant feeling, having dispelled the underlying tendency to aversion regarding unpleasant feeling, having abolished the underlying tendency to ignorance regarding neither-unpleasant-nor-pleasant feeling, having abandoned ignorance and having aroused true knowledge, one will make an end of suffering in this very life - this is possible.

427. "Seeing thus, monks, a learned noble disciple becomes disenchanted with the eye, becomes disenchanted with material forms, becomes disenchanted with eye-consciousness, becomes disenchanted with eye-contact, becomes disenchanted with feeling, becomes disenchanted with craving. He becomes disenchanted with the ear, becomes disenchanted with sounds... etc. He becomes disenchanted with the nose, becomes disenchanted with odours... He becomes disenchanted with the tongue, becomes disenchanted with flavours... He becomes disenchanted with the body, becomes disenchanted with tangible objects... He becomes disenchanted with the mind, becomes disenchanted with mental phenomena, becomes disenchanted with mind-consciousness, becomes disenchanted with mind-contact, becomes disenchanted with feeling, becomes disenchanted with craving. 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.'"

The Discourse on the Six Sets of Six is concluded as sixth.

7. The Great Discourse on the Six Sense Bases

428. 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 will teach you, monks, the great discourse on the six sense bases. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

429. "Monks, not knowing, not seeing the eye as it really is, not knowing, not seeing material forms as they really are, not knowing, not seeing eye-consciousness as it really is, not knowing, not seeing eye-contact as it really is, not knowing, not seeing as it really is whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - one is attached to the eye, is attached to material forms, is attached to eye-consciousness, is attached to eye-contact, is attached to whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant.

"For one who is filled with lust, connected, deluded, dwelling observing gratification, in the future the five aggregates of clinging go to production. And his craving which leads to rebirth, accompanied by delight and lust, finding delight here and there, that increases. His bodily disturbances increase, and mental disturbances increase; bodily torments increase, and mental torments increase; bodily fevers increase, and mental fevers increase. He experiences both bodily suffering and mental suffering.

"Monks, not knowing, not seeing the ear as it really is... etc. Monks, not knowing, not seeing the nose as it really is... etc. Monks, not knowing, not seeing the tongue as it really is... etc. Monks, not knowing, not seeing the body as it really is... etc. Monks, not knowing, not seeing the mind as it really is, monks, not knowing, not seeing mental phenomena as they really are, monks, not knowing, not seeing mind-consciousness as it really is, monks, not knowing, not seeing mind-contact as it really is, not knowing, not seeing as it really is whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - one is attached to the mind, is attached to mental phenomena, is attached to mind-consciousness, is attached to mind-contact, is attached to whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant.

430. "Monks, knowing and seeing the eye as it really is, knowing and seeing material forms as they really are, knowing and seeing eye-consciousness as it really is, knowing and seeing eye-contact as it really is, knowing and seeing as it really is whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - one is not attached to the eye, is not attached to material forms, is not attached to eye-consciousness, is not attached to eye-contact, is not attached to whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant.

"For one who is not filled with lust, not connected, not deluded, dwelling observing danger, in the future the five aggregates of clinging go to diminution. And his craving which leads to rebirth, accompanied by delight and lust, finding delight here and there, that is abandoned. His bodily disturbances are abandoned, and mental disturbances are abandoned; bodily torments are abandoned, and mental torments are abandoned; bodily fevers are abandoned, and mental fevers are abandoned. He experiences bodily happiness and mental happiness.

431. Whatever view there is of one so constituted, that is his right view; whatever thought there is of one so constituted, that is his right thought; whatever effort there is of one so constituted, that is his right effort; whatever mindfulness there is of one so constituted, that is his right mindfulness; whatever concentration there is of one so constituted, that is his right concentration. But already his bodily action, verbal action, and livelihood are well purified. Thus this noble eightfold path goes to fulfilment through development for him.

For him thus developing this noble eightfold path, the four establishments of mindfulness also go to fulfilment through development, the four right strivings also go to fulfilment through development, the four bases for spiritual power also go to fulfilment through development, the five faculties also go to fulfilment through development, the five powers also go to fulfilment through development, the seven factors of enlightenment also go to fulfilment through development.

For him these two mental states proceed in conjunction - serenity and insight. He, through direct knowledge, fully understands those mental states that are to be fully understood through direct knowledge. He, through direct knowledge, abandons those mental states that are to be abandoned through direct knowledge. He, through direct knowledge, develops those mental states that are to be developed through direct knowledge. He, through direct knowledge, realizes those mental states that are to be realized through direct knowledge.

And what, monks, are the mental states to be fully understood through direct knowledge? 'The five aggregates of clinging' should be said, as follows - the aggregate of clinging to matter, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to activities, the aggregate of clinging to consciousness. These are the mental states to be fully understood through direct knowledge.

And what, monks, are the mental states to be abandoned through direct knowledge? Ignorance and craving for existence - these are the mental states to be abandoned through direct knowledge.

And what, monks, are the mental states to be developed through direct knowledge? Serenity and insight - these are the mental states to be developed through direct knowledge.

What, monks, are the mental states to be realized through direct knowledge? True knowledge and liberation - these are the mental states to be realized through direct knowledge.

432. "Monks, knowing and seeing the ear as it really is... etc... Monks, knowing and seeing the nose as it really is... etc... Monks, knowing and seeing the tongue as it really is... Monks, knowing and seeing the body as it really is... Monks, knowing and seeing the mind as it really is, knowing and seeing mental phenomena as they really are, knowing and seeing mind-consciousness as it really is, knowing and seeing mind-contact as it really is, knowing and seeing as it really is whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - one is not attached to the mind, is not attached to mental phenomena, is not attached to mind-consciousness, is not attached to mind-contact, is not attached to whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant.

433. Whatever view there is of one so constituted, that is his right view; whatever thought there is of one so constituted, that is his right thought; whatever effort there is of one so constituted, that is his right effort; whatever mindfulness there is of one so constituted, that is his right mindfulness; whatever concentration there is of one so constituted, that is his right concentration. But already his bodily action, verbal action, and livelihood are well purified. Thus this noble eightfold path goes to fulfilment through development for him.

And what, monks, are the mental states to be abandoned through direct knowledge? Ignorance and craving for existence - these are the mental states to be abandoned through direct knowledge.

And what, monks, are the mental states to be developed through direct knowledge? Serenity and insight - these are the mental states to be developed through direct knowledge.

And what, monks, are the mental states to be realized through direct knowledge? True knowledge and liberation - these are the mental states to be realized through direct knowledge.

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

The Greater Discourse on the One Having Six Sense Bases is concluded as seventh.

8. The Discourse to the People of Nagaravinda

434. 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 village of the Kosalan brahmins named Nagaravinda. The brahmin householders of Nagaravinda 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 Nagaravinda. 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 Nagaravinda 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. To the brahmin householders of Nagaravinda seated to one side, the Blessed One said this -

435. "If, householders, heterodox wandering ascetics were to ask you thus - 'Of what sort, householders, are ascetics and brahmins who should not be honoured, should not be respected, should not be revered, should not be venerated?' Thus questioned, you, householders, should answer those heterodox wandering ascetics thus - 'Those ascetics and brahmins who regarding forms cognizable by the eye are not free from lust, not free from hate, not free from delusion, with minds internally not calmed, who behave evenly and unevenly by body, speech, and mind - such ascetics and brahmins should not be honoured, should not be respected, should not be revered, should not be venerated. What is the reason for this? For we too regarding forms cognizable by the eye are not free from lust, not free from hate, not free from delusion, with minds internally not calmed, we behave evenly and unevenly by body, speech, and mind; not seeing anything further in them even as regards righteous conduct. Therefore those venerable ascetics and brahmins should not be honoured, should not be respected, should not be revered, should not be venerated. Those ascetics and brahmins regarding sounds cognizable by the ear... regarding odours cognizable by the nose... regarding flavours cognizable by the tongue... regarding tangible objects cognizable by the body... regarding mental phenomena cognizable by the mind are not free from lust, not free from hate, not free from delusion, with minds internally not calmed, who behave evenly and unevenly by body, speech, and mind - such ascetics and brahmins should not be honoured, should not be respected, should not be revered, should not be venerated. What is the reason for this? For we too regarding mental phenomena cognizable by the mind are not free from lust, not free from hate, not free from delusion, with minds internally not calmed, we behave evenly and unevenly by body, speech, and mind; not seeing anything further in them even as regards righteous conduct. Therefore those venerable ascetics and brahmins should not be honoured, should not be respected, should not be revered, should not be venerated.' Thus questioned, you, householders, should answer those heterodox wandering ascetics thus.

436. "But if, householders, heterodox wandering ascetics were to ask you thus - 'Of what sort, householders, are ascetics and brahmins who should be honoured, should be respected, should be revered, should be venerated?' Thus questioned, you, householders, should answer those heterodox wandering ascetics thus - 'Those ascetics and brahmins who regarding forms cognizable by the eye are free from lust, free from hate, free from delusion, with minds internally calmed, who practise righteous conduct by body, speech, and mind - such ascetics and brahmins should be honoured, should be respected, should be revered, should be venerated. What is the reason for this? For we too regarding forms cognizable by the eye are not free from lust, not free from hate, not free from delusion, with minds internally not calmed, we behave evenly and unevenly by body, speech, and mind; seeing something further in them even as regards righteous conduct. Therefore those venerable ascetics and brahmins should be honoured, should be respected, should be revered, should be venerated. Those ascetics and brahmins regarding sounds cognizable by the ear... regarding odours cognizable by the nose... regarding flavours cognizable by the tongue... regarding tangible objects cognizable by the body... regarding mental phenomena cognizable by the mind are free from lust, free from hate, free from delusion, with minds internally calmed, who practise righteous conduct by body, speech, and mind - such ascetics and brahmins should be honoured, should be respected, should be revered, should be venerated. What is the reason for this? For we too regarding mental phenomena cognizable by the mind are not free from lust, not free from hate, not free from delusion, with minds internally not calmed, we behave evenly and unevenly by body, speech, and mind; seeing something further in them even as regards righteous conduct. Therefore those venerable ascetics and brahmins should be honoured, should be respected, should be revered, should be venerated.' Thus questioned, you, householders, should answer those heterodox wandering ascetics thus.

437. "But if, householders, heterodox wandering ascetics were to ask you thus - 'What are the venerable ones' reasons, what are the inferences, by which you venerable ones speak thus: Certainly those venerable ones are without lust or are practising for the removal of lust, are without hate or are practising for the removal of hate, are without delusion or are practising for the removal of delusion?' Thus questioned, you, householders, should answer those heterodox wandering ascetics thus - 'For thus those venerable ones resort to remote forest and woodland lodgings, secluded lodgings. There are not there such forms cognizable by eye that having seen them again and again one might delight in, there are not there such sounds cognizable by ear that having heard them again and again one might delight in, there are not there such odours cognizable by nose that having smelled them again and again one might delight in, there are not there such flavours cognizable by tongue that having tasted them again and again one might delight in, there are not there such tangible objects cognizable by body that having touched them again and again one might delight in. These indeed, friends, are our reasons, these are the inferences, by which we speak thus - certainly those venerable ones are without lust or are practising for the removal of lust, are without hate or are practising for the removal of hate, are without delusion or are practising for the removal of delusion.' Thus questioned, you, householders, should answer those heterodox wandering ascetics thus."

When this was said, the brahmin householders of Nagaravinda 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 Nagaravindeyya is concluded as eighth.

9. The Discourse on the Purification of Almsfood

438. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then the Venerable Sāriputta, 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. To the Venerable Sāriputta seated to one side, the Blessed One said this:

"Your faculties are indeed very clear, Sāriputta, your complexion is pure and bright. With which abiding, Sāriputta, do you now frequently dwell?" "I, venerable sir, now frequently dwell in the abiding in emptiness." "Good, good, Sāriputta! You, Sāriputta, truly now frequently dwell in the abiding of a great man. This, Sāriputta, is the abiding of a great man, that is to say - emptiness. Therefore, Sāriputta, if a monk should wish - 'May I frequently dwell in the abiding in emptiness,' by that monk, Sāriputta, it should be considered thus - 'By which path I entered the village for almsfood, and in which place I walked for almsfood, and by which path I returned from the village from almsfood, was there any desire or lust or hate or delusion or aversion of mind there regarding forms cognizable by the eye?' If, Sāriputta, a monk reviewing thus knows - 'By which path I entered the village for almsfood, and in which place I walked for almsfood, and by which path I returned from the village from almsfood, there is desire or lust or hate or delusion or aversion of mind in me there regarding forms cognizable by the eye,' by that monk, Sāriputta, effort should be made for the abandoning of those very evil unwholesome mental states. But if, Sāriputta, a monk reviewing thus knows - 'By which path I entered the village for almsfood, and in which place I walked for almsfood, and by which path I returned from the village from almsfood, there is no desire or lust or hate or delusion or aversion of mind in me there regarding forms cognizable by the eye,' by that monk, Sāriputta, there should be dwelling with that very joy and gladness, training day and night in wholesome mental states.

439. "Furthermore, Sāriputta, by a monk it should be considered thus - 'By which path I entered the village for almsfood, and in which place I walked for almsfood, and by which path I returned from the village from almsfood, was there any desire or lust or hate or delusion or aversion of mind in me there regarding sounds cognizable by the ear?' etc. regarding odours cognizable by the nose... regarding flavours cognizable by the tongue... regarding tangible objects cognizable by the body... regarding mental phenomena cognizable by the mind, was there any desire or lust or hate or delusion or aversion of mind? If, Sāriputta, a monk reviewing thus knows - 'By which path I entered the village for almsfood, and in which place I walked for almsfood, and by which path I returned from the village from almsfood, there is desire or lust or hate or delusion or aversion of mind in me there regarding mental phenomena cognizable by the mind,' by that monk, Sāriputta, effort should be made for the abandoning of those very evil unwholesome mental states. But if, Sāriputta, a monk reviewing thus knows - 'By which path I entered the village for almsfood, and in which place I walked for almsfood, and by which path I returned from the village from almsfood, there is no desire or lust or hate or delusion or aversion of mind in me there regarding mental phenomena cognizable by the mind,' by that monk, Sāriputta, there should be dwelling with that very joy and gladness, training day and night in wholesome mental states.

440. "Furthermore, Sāriputta, by a monk it should be considered thus - 'Have the five types of sensual pleasure been abandoned by me?' If, Sāriputta, a monk reviewing thus knows - 'The five types of sensual pleasure have not been abandoned by me,' by that monk, Sāriputta, effort should be made for the abandoning of the five types of sensual pleasure. But if, Sāriputta, a monk reviewing thus knows - 'The five types of sensual pleasure have been abandoned by me,' by that monk, Sāriputta, there should be dwelling with that very joy and gladness, training day and night in wholesome mental states.

441. "Furthermore, Sāriputta, by a monk it should be considered thus - 'Have the five mental hindrances been abandoned by me?' If, Sāriputta, a monk reviewing thus knows - 'The five mental hindrances have not been abandoned by me,' by that monk, Sāriputta, effort should be made for the abandoning of the five mental hindrances. But if, Sāriputta, a monk reviewing thus knows - 'The five mental hindrances have been abandoned by me,' by that monk, Sāriputta, there should be dwelling with that very joy and gladness, training day and night in wholesome mental states.

442. "Furthermore, Sāriputta, by a monk it should be considered thus - 'Have the five aggregates of clinging been fully understood by me?' If, Sāriputta, a monk reviewing thus knows - 'The five aggregates of clinging have not been fully understood by me,' by that monk, Sāriputta, effort should be made for the full understanding of the five aggregates of clinging. But if, Sāriputta, a monk reviewing thus knows - 'The five aggregates of clinging have been fully understood by me,' by that monk, Sāriputta, there should be dwelling with that very joy and gladness, training day and night in wholesome mental states.

443. "Furthermore, Sāriputta, by a monk it should be considered thus - 'Have the four establishments of mindfulness been developed by me?' If, Sāriputta, a monk reviewing thus knows - 'The four establishments of mindfulness have not been developed by me,' by that monk, Sāriputta, effort should be made for the development of the four establishments of mindfulness. But if, Sāriputta, a monk reviewing thus knows - 'The four establishments of mindfulness have been developed by me,' by that monk, Sāriputta, there should be dwelling with that very joy and gladness, training day and night in wholesome mental states.

444. "Furthermore, Sāriputta, by a monk it should be considered thus - 'Have the four right strivings been developed by me?' If, Sāriputta, a monk reviewing thus knows - 'The four right strivings have not been developed by me,' by that monk, Sāriputta, effort should be made for the development of the four right strivings. But if, Sāriputta, a monk reviewing thus knows - 'The four right strivings have been developed by me,' by that monk, Sāriputta, there should be dwelling with that very joy and gladness, training day and night in wholesome mental states.

445. "Furthermore, Sāriputta, by a monk it should be considered thus - 'Have the four bases for spiritual power been developed by me?' If, Sāriputta, a monk reviewing thus knows - 'The four bases for spiritual power have not been developed by me,' by that monk, Sāriputta, effort should be made for the development of the four bases for spiritual power. But if, Sāriputta, a monk reviewing thus knows - 'The four bases for spiritual power have been developed by me,' by that monk, Sāriputta, there should be dwelling with that very joy and gladness, training day and night in wholesome mental states.

446. "Furthermore, Sāriputta, by a monk it should be considered thus - 'Have the five faculties been developed by me?' If, Sāriputta, a monk reviewing thus knows - 'The five faculties have not been developed by me,' by that monk, Sāriputta, effort should be made for the development of the five faculties. But if, Sāriputta, a monk reviewing thus knows - 'The five faculties have been developed by me,' by that monk, Sāriputta, there should be dwelling with that very joy and gladness, training day and night in wholesome mental states.

447. "Furthermore, Sāriputta, by a monk it should be considered thus - 'Have the five powers been developed by me?' If, Sāriputta, a monk reviewing thus knows - 'The five powers have not been developed by me,' by that monk, Sāriputta, effort should be made for the development of the five powers. But if, Sāriputta, a monk reviewing thus knows - 'The five powers have been developed by me,' by that monk, Sāriputta, there should be dwelling with that very joy and gladness, training day and night in wholesome mental states.

448. "Furthermore, Sāriputta, by a monk it should be considered thus - 'Have the seven factors of enlightenment been developed by me?' If, Sāriputta, a monk reviewing thus knows - 'The seven factors of enlightenment have not been developed by me,' by that monk, Sāriputta, effort should be made for the development of the seven factors of enlightenment. But if, Sāriputta, a monk reviewing thus knows - 'The seven factors of enlightenment have been developed by me,' by that monk, Sāriputta, there should be dwelling with that very joy and gladness, training day and night in wholesome mental states.

449. "Furthermore, Sāriputta, by a monk it should be considered thus - 'Has the noble eightfold path been developed by me?' If, Sāriputta, a monk reviewing thus knows - 'The noble eightfold path has not been developed by me,' by that monk, Sāriputta, effort should be made for the development of the noble eightfold path. But if, Sāriputta, a monk reviewing thus knows - 'The noble eightfold path has been developed by me,' by that monk, Sāriputta, there should be dwelling with that very joy and gladness, training day and night in wholesome mental states.

450. "Furthermore, Sāriputta, by a monk it should be considered thus - 'Have serenity and insight been developed by me?' If, Sāriputta, a monk reviewing thus knows - 'Serenity and insight have not been developed by me,' by that monk, Sāriputta, effort should be made for the development of serenity and insight. But if, Sāriputta, a monk reviewing thus knows - 'Serenity and insight have been developed by me,' by that monk, Sāriputta, there should be dwelling with that very joy and gladness, training day and night in wholesome mental states.

451. "Furthermore, Sāriputta, by a monk it should be considered thus - 'Have true knowledge and liberation been realized by me?' If, Sāriputta, a monk reviewing thus knows - 'True knowledge and liberation have not been realized by me,' by that monk, Sāriputta, effort should be made for the realization of true knowledge and liberation. But if, Sāriputta, a monk reviewing thus knows - 'True knowledge and liberation have been realized by me,' by that monk, Sāriputta, there should be dwelling with that very joy and gladness, training day and night in wholesome mental states.

452. "For whoever, Sāriputta, in the past period of time, whether ascetics or brahmins, purified almsfood, all of them did so by reviewing again and again almsfood. And whoever, Sāriputta, in the future period of time, whether ascetics or brahmins, will purify almsfood, all of them will do so by reviewing again and again almsfood. And whoever, Sāriputta, at present, whether ascetics or brahmins, purify almsfood, all of them do so by reviewing again and again almsfood. Therefore, Sāriputta, 'By reviewing again and again we will purify almsfood' - thus indeed, Sāriputta, should you train."

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

The Discourse on the Purity of Almsfood is concluded as ninth.

10. The Discourse on the Development of the Sense Faculties

453. Thus have I heard - On one occasion the Blessed One was dwelling at Gajaṅgalā in the Suveḷu grove. Then the young man Uttara, a pupil of Pārāsiviya, 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 young man Uttara, a pupil of Pārāsiviya, seated to one side, the Blessed One said this - "Does the brahmin Pārāsiviya teach the development of the faculties to his disciples, Uttara?" "He does teach the development of the faculties to his disciples, Master Gotama." "But in what way, Uttara, does the brahmin Pārāsiviya teach the development of the faculties to his disciples?" "Here, Master Gotama, one does not see forms with the eye, one does not hear sounds with the ear - thus indeed, Master Gotama, the brahmin Pārāsiviya teaches the development of the faculties to his disciples." "This being so, Uttara, a blind person will be one with developed faculties, a deaf person will be one with developed faculties; according to the words of the brahmin Pārāsiviya. For a blind person, Uttara, does not see forms with the eye, a deaf person does not hear sounds with the ear." When this was said, the young man Uttara, a pupil of Pārāsiviya, sat silent, downcast, with drooping shoulders, face cast down, brooding, without response.

Then the Blessed One, having understood that the young man Uttara, a pupil of Pārāsiviya, had become silent, downcast, with drooping shoulders, with face cast down, pondering, bewildered, addressed the Venerable Ānanda - "In one way, Ānanda, the brahmin Pārāsiviya teaches the development of the faculties to his disciples, but in another way, Ānanda, in the Noble One's discipline there is the unsurpassed development of the faculties." "This is the time, Blessed One; this is the time, Fortunate One, that the Blessed One would teach the unsurpassed development of the faculties in the Noble One's discipline. Having heard from the Blessed One, the monks will remember it." "Then, Ānanda, listen, pay close attention; I will speak." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One. The Blessed One said this -

454. "And how, Ānanda, is there the unsurpassed development of the faculties in the Noble One's discipline? Here, Ānanda, for a monk, having seen a form with the eye, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable. He thus understands: 'There has arisen in me this agreeable, there has arisen disagreeable, there has arisen both agreeable and disagreeable. And that is conditioned, gross, dependently arisen. This is peaceful, this is sublime, that is to say - equanimity.' For him that arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases; equanimity becomes established. Just as, Ānanda, a man with eyes, having opened his eyes, might close them, or having closed his eyes, might open them; just so, Ānanda, for anyone for whom so quickly, so rapidly, so easily the arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases, equanimity becomes established - this, Ānanda, is called the unsurpassed development of the faculties in the Noble One's discipline regarding forms cognizable by the eye.

455. "Furthermore, Ānanda, for a monk, having heard a sound with the ear, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable. He thus understands: 'There has arisen in me this agreeable, there has arisen disagreeable, there has arisen both agreeable and disagreeable. And that is conditioned, gross, dependently arisen. This is peaceful, this is sublime, that is to say - equanimity.' For him that arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases; equanimity becomes established. Just as, Ānanda, a strong man would with little difficulty snap his fingers; just so, Ānanda, for anyone for whom so quickly, so rapidly, so easily the arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases, equanimity becomes established - this, Ānanda, is called the unsurpassed development of the faculties in the Noble One's discipline regarding sounds cognizable by the ear.

456. "Furthermore, Ānanda, for a monk, having smelled an odour with the nose, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable. He thus understands: 'There has arisen in me this agreeable, there has arisen disagreeable, there has arisen both agreeable and disagreeable. And that is conditioned, gross, dependently arisen. This is peaceful, this is sublime, that is to say - equanimity.' For him that arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases; equanimity becomes established. Just as, Ānanda, on a slightly sloping lotus leaf, drops of water roll off and do not remain; just so, Ānanda, for anyone for whom so quickly, so rapidly, so easily the arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases, equanimity becomes established - this, Ānanda, is called the unsurpassed development of the faculties in the Noble One's discipline regarding odours cognizable by the nose.

457. "Furthermore, Ānanda, for a monk, having tasted a flavour with the tongue, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable. He thus understands: 'There has arisen in me this agreeable, there has arisen disagreeable, there has arisen both agreeable and disagreeable. And that is conditioned, gross, dependently arisen. This is peaceful, this is sublime, that is to say - equanimity.' For him that arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases; equanimity becomes established. Just as, Ānanda, a strong man, having formed a lump of spittle on the tip of his tongue, would eject it with little difficulty; just so, Ānanda, for anyone for whom so quickly, so rapidly, so easily the arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases, equanimity becomes established - this, Ānanda, is called the unsurpassed development of the faculties in the Noble One's discipline regarding flavours cognizable by the tongue.

458. "Furthermore, Ānanda, for a monk, having touched a tangible object with the body, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable. He thus understands: 'There has arisen in me this agreeable, there has arisen disagreeable, there has arisen both agreeable and disagreeable. And that is conditioned, gross, dependently arisen. This is peaceful, this is sublime, that is to say - equanimity.' For him that arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases; equanimity becomes established. Just as, Ānanda, a strong man might extend his bent arm or bend his extended arm; just so, Ānanda, for anyone for whom so quickly, so rapidly, so easily the arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases, equanimity becomes established - this, Ānanda, is called the unsurpassed development of the faculties in the Noble One's discipline regarding tangible objects cognizable by the body.

459. "Furthermore, Ānanda, for a monk, having cognised a mental object with the mind, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable. He thus understands: 'There has arisen in me this agreeable, there has arisen disagreeable, there has arisen both agreeable and disagreeable. And that is conditioned, gross, dependently arisen. This is peaceful, this is sublime, that is to say - equanimity.' For him that arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases; equanimity becomes established. Just as, Ānanda, a strong man might let fall two or three drops of water onto an iron cauldron heated all day. Slow, Ānanda, is the falling of the drops of water, then they would quickly go to utter elimination and exhaustion; just so, Ānanda, for anyone for whom so quickly, so rapidly, so easily the arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases, equanimity becomes established - this, Ānanda, is called the unsurpassed development of the faculties in the Noble One's discipline regarding mental phenomena cognizable by the mind. Thus indeed, Ānanda, is there the unsurpassed development of the faculties in the Noble One's discipline.

460. "And how, Ānanda, is a learner one who practises? Here, Ānanda, for a monk, having seen a form with the eye, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable. He is troubled, ashamed, and disgusted by that arisen agreeable, by that arisen disagreeable, by that arisen both agreeable and disagreeable. Having heard a sound with the ear. Etc. Having smelled an odour with the nose... Having tasted a flavour with the tongue. Having touched a tangible object with the body. Having cognised a mental object with the mind, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable. He is troubled, ashamed, and disgusted by that arisen agreeable, by that arisen disagreeable, by that arisen both agreeable and disagreeable. Thus indeed, Ānanda, is a learner one who practises.

461. "And how, Ānanda, is a noble one with developed faculties? Here, Ānanda, for a monk, having seen a form with the eye, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable. If he wishes - 'May I dwell perceiving the non-repulsive in the repulsive', he dwells there perceiving the non-repulsive. If he wishes - 'May I dwell perceiving the repulsive in the non-repulsive', he dwells there perceiving the repulsive. If he wishes - 'May I dwell perceiving the non-repulsive in both the repulsive and the non-repulsive', he dwells there perceiving the non-repulsive. If he wishes - 'May I dwell perceiving the repulsive in both the non-repulsive and the repulsive', he dwells there perceiving the repulsive. If he wishes - 'May I, having avoided both the repulsive and the non-repulsive, dwell equanimous, mindful and fully aware', he dwells there equanimous, mindful and fully aware.

462. "Furthermore, Ānanda, for a monk, having heard a sound with the ear... etc. Having smelled an odour with the nose. Having tasted a flavour with the tongue. Having touched a tangible object with the body. Having cognised a mental object with the mind, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable. If he wishes - 'May I dwell perceiving the non-repulsive in the repulsive', he dwells there perceiving the non-repulsive. If he wishes - 'May I dwell perceiving the repulsive in the non-repulsive', he dwells there perceiving the repulsive. If he wishes - 'May I dwell perceiving the non-repulsive in both the repulsive and the non-repulsive', he dwells there perceiving the non-repulsive. If he wishes - 'May I dwell perceiving the repulsive in both the non-repulsive and the repulsive', he dwells there perceiving the repulsive. If he wishes - 'May I, having avoided both the repulsive and the non-repulsive, dwell equanimous, mindful and fully aware', he dwells there equanimous, mindful and fully aware. Thus indeed, Ānanda, is a noble one with developed faculties.

463. "Thus indeed, Ānanda, the unsurpassed development of the faculties in the Noble One's discipline has been taught by me, the practice of a learner has been taught, the noble one with developed faculties has been taught. Whatever, Ānanda, is to be done by a Teacher for disciples, seeking their welfare, compassionate, out of compassion, that has been done by me for you. These, Ānanda, are tree-roots, these are empty houses; meditate, Ānanda, do not be negligent, do not be remorseful afterwards. This is our instruction to you."

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

The Discourse on the Development of the Faculties is concluded as tenth.

The Chapter on the Six Sense Bases is concluded as fifth.

Its summary:

Anāthapiṇḍika, Channa, Puṇṇa, Nandaka, Rāhula;

The Six Sixes, Having Six Sense Bases, Nagaravindeyya, Purification;

And also the Development of the Faculties, the chapter with Exhortation as the fifth.

This is the summary of the chapters:

Devadaha, Following Closely, and Emptiness, and Analysis;

The Six Sense Bases: these are the chapters contained in the Latter Fifty.

The Final Fifty is complete.

Adorned with three fifties, the entire

Majjhima Nikāya is complete.

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3. The Final Fifty Discourses

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In the Middle Collection

The Final Fifty Discourses

1.

The Chapter on Devadaha

1.

The Discourse at Devadaha

2.

The Discourse on the Five and Three

3.

The Discourse on "What Do You Think About Me?"

4.

The Discourse at Sāmagāma

5.

The Discourse to Sunakkhatta

6.

The Discourse on the Way to the Imperturbable

7.

The Discourse to Gaṇaka Moggallāna

8.

The Discourse with Gopaka Moggallāna

9.

The Greater Discourse on the Full-Moon Night

10.

The Shorter Discourse on the Full-Moon Night

2.

The Chapter on One by One

1.

The Discourse on One by One as they Occurred

2.

The Discourse on the Sixfold Purity

3.

The Discourse on the Good Person

4.

The Discourse on What Should and Should Not Be Cultivated

5.

The Discourse on the Many Kinds of Elements

6.

The Discourse at Isigili

7.

The Great Discourse on the Forty

8.

The Discourse on Mindfulness of Breathing

9.

The Discourse on Mindfulness Directed to the Body

10.

The Discourse on Rebirth by Choice

3.

The Chapter on Emptiness

1.

The Shorter Discourse on Emptiness

2.

The Greater Discourse on Emptiness

3.

The Discourse on the Wonderful and Marvellous

4.

The Discourse on Bākula

5.

The Discourse on the Grade of the Tamed

6.

The Discourse on Bhūmija

7.

The Discourse on Anuruddha

8.

The Discourse on Mental impurities

9.

The Discourse on Fools and Wise Men

10.

The Discourse on the Divine Messengers