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

The Connected Collection

The Book of Causation

1. Connected Discourses on Causation

1. The Chapter on the Buddhas

1. The Discourse on Dependent Origination

1. 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, dependent origination; 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 dependent origination? With ignorance as condition, monks, 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. This is called, monks, dependent origination.

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

2. The Discourse on Analysis

2. He was dwelling at Sāvatthī, etc. "I will teach you, monks, dependent origination and I will analyse it. 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 birth? Whatever birth, coming into being, descent, production, reconception, manifestation of the aggregates, acquisition of the sense bases of those various beings in those various orders of beings. This is called, monks, birth.

"And what, monks, is existence? There are, monks, these three existences - sensual existence, fine-material existence, immaterial existence. This is called, monks, existence.

"And what, monks, is clinging? There are, monks, these four kinds of clinging - clinging to sensual pleasures, clinging to views, clinging to moral rules and austerities, clinging to the doctrine of self. This is called, monks, clinging.

"And what, monks, is craving? There are, monks, these six classes of craving - craving for visible form, craving for sound, craving for odour, craving for flavour, craving for tangible object, craving for mental objects. This is called, monks, craving.

"And what, monks, is feeling? There are, monks, these six classes of feeling - feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. This is called, monks, feeling.

"And what, monks, is contact? There are, monks, these six classes of contact - eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. This is called, monks, contact.

"And what, monks, is the six sense bases? The eye sense base, the ear sense base, the nose sense base, the tongue sense base, the body sense base, the mind sense base - this is called, monks, the six sense bases.

"And what, monks, is mentality-materiality? Feeling, perception, volition, contact, attention - this is called mentality. The four primary elements and the materiality derived from the four primary elements. This is called materiality. Thus this mentality and this materiality. This is called, monks, mentality-materiality.

"And what, monks, is consciousness? There are, monks, these six classes of consciousness - eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. This is called, monks, consciousness.

"And what, monks, are activities? There are these three activities, monks - bodily activity, verbal activity, mental activity. These are called, monks, activities.

"And what, monks, is ignorance? Whatever, monks, is not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the practice leading to the cessation of suffering. This is called, monks, ignorance.

"Thus indeed, monks, with ignorance as condition, activities; with activities as condition, consciousness; etc. 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; etc. thus is the cessation of this whole mass of suffering." The second.

3. The Discourse on Practice

3. He was dwelling at Sāvatthī, etc. "I will teach you, monks, wrong practice and right practice. 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 wrong practice? With ignorance as condition, monks, activities; with activities as condition, consciousness; etc. Thus is the origin of this whole mass of suffering. This is called, monks, wrong practice.

"And what, monks, is right practice? 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; etc. Thus is the cessation of this whole mass of suffering. This is called, monks, right practice." The third.

4. The Discourse on Vipassī

4. He was dwelling at Sāvatthī, etc. "Monks, to the Blessed One Vipassī, the Worthy One, the Perfectly Enlightened One, before the enlightenment, while still unenlightened, being just a Bodhisatta, this occurred - 'Alas, this world has fallen into difficulty - it is born and ages and dies and passes away and is reborn. And yet it does not understand the escape from this suffering of ageing and death. When indeed will the escape from this suffering of ageing and death become known?'

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

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

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

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

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

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

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

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

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

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

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

"Thus indeed, with ignorance as condition, activities; with activities as condition, consciousness; etc. Thus is the origin of this whole mass of suffering. 'Origin, origin' - thus, monks, for the Bodhisatta Vipassī, regarding things not heard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose.

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

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

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

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

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

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

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

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

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

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

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

Thus indeed, from the cessation of ignorance comes the cessation of activities; from the cessation of activities comes the cessation of consciousness; etc. Thus is the cessation of this whole mass of suffering. 'Cessation, cessation' - thus, monks, for the Bodhisatta Vipassī, regarding things not heard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose." The fourth.

5. The Discourse on Sikhī

5. Monks, to the Blessed One Sikhī, the Worthy One, the Perfectly Enlightened One... etc.

6. The Discourse on Vessabhū

6. Monks, to the Blessed One Vessabhū, the Worthy One, the Perfectly Enlightened One... etc.

7. The Discourse on Kakusandha

7. Monks, to the Blessed One Kakusandha, the Worthy One, the Perfectly Enlightened One... etc.

8. The Discourse on Koṇāgamana

8. Monks, to the Blessed One Koṇāgamana, the Worthy One, the Perfectly Enlightened One... etc.

9. The Discourse on Kassapa

9. Monks, to the Blessed One Kassapa, the Worthy One, the Perfectly Enlightened One... etc.

10. The Discourse on Gotama

10. "Before the enlightenment, monks, while still unenlightened, being just a Bodhisatta, this occurred to me - 'Alas, this world has fallen into difficulty - it is born and ages and dies and passes away and is reborn. And yet it does not understand the escape from this suffering of ageing and death. When indeed will the escape from this suffering of ageing and death become known?'

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

"This occurred to me, monks - 'When what exists does birth exist? etc. existence... clinging... craving... feeling... contact... the six sense bases... mentality-materiality... consciousness... When what exists do activities exist? What is the condition for activities?' Then, monks, through wise attention, there was a full realization by wisdom for me: 'When ignorance exists, activities exist; ignorance is the condition for activities.'

"Thus indeed, with ignorance as condition, activities; with activities as condition, consciousness; etc. Thus is the origin of this whole mass of suffering. 'Origin, origin' - thus, monks, regarding things not heard before, vision arose for me, knowledge arose, wisdom arose, true knowledge arose, light arose.

"This occurred to me, monks - 'When what is absent does birth not exist? etc. existence... clinging... craving... feeling... contact... the six sense bases... mentality-materiality... consciousness... When what is absent do activities not exist? From the cessation of what comes the cessation of activities?' Then, monks, through wise attention, there was a full realization by wisdom for me: 'When ignorance is absent, activities do not exist; from the cessation of ignorance comes the cessation of activities.'

Thus indeed, from the cessation of ignorance comes the cessation of activities; from the cessation of activities comes the cessation of consciousness; etc. Thus is the cessation of this whole mass of suffering. 'Cessation, cessation' - thus for me, monks, regarding things not heard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose." The tenth.

The Chapter on the Buddha is first.

Its summary:

The Teaching, Analysis, and Practice,

Vipassī, Sikhī, and Vessabhū;

Kakusandha, Koṇāgamana, Kassapa,

And the great sage of the Sakyans, Gotama.

2. The Chapter on Nutriment

1. The Discourse on Nutriment

11. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park... etc. said this - "Monks, there are these four nutriments for the presence of beings or for the support of those seeking birth. Which four? Edible food - gross or subtle, contact is the second, mental volition is the third, consciousness is the fourth. These, monks, are the four nutriments for the presence of beings or for the support of those seeking birth."

"These four nutriments, monks, what is their source, what is their origin, what gives birth to them, what is their production? These four nutriments have craving as their source, craving as their origin, craving gives birth to them, craving is their production. And this craving, monks, what is its source, what is its origin, what gives birth to it, what is its production? Craving has feeling as its source, feeling as its origin, feeling gives birth to it, feeling is its production. And this feeling, monks, what is its source, what is its origin, what gives birth to it, what is its production? Feeling has contact as its source, contact as its origin, contact gives birth to it, contact is its production. And this contact, monks, what is its source, what is its origin, what gives birth to it, what is its production? Contact has the six sense bases as its source, the six sense bases as its origin, the six sense bases give birth to it, the six sense bases are its production. And these six sense bases, monks, what is their source, what is their origin, what gives birth to them, what is their production? The six sense bases have mentality-materiality as their source, mentality-materiality as their origin, mentality-materiality gives birth to them, mentality-materiality is their production. And this mentality-materiality, monks, what is its source, what is its origin, what gives birth to it, what is its production? Mentality-materiality has consciousness as its source, consciousness as its origin, consciousness gives birth to it, consciousness is its production. And this consciousness, monks, what is its source, what is its origin, what gives birth to it, what is its production? Consciousness has activities as its source, activities as its origin, activities give birth to it, activities are its production. And these activities, monks, what is their source, what is their origin, what gives birth to them, what is their production? Activities have ignorance as their source, ignorance as their origin, ignorance gives birth to them, ignorance is their production.

2. The Discourse on Moḷiyaphagguna

12. He was dwelling at Sāvatthī, etc. "Monks, there are these four nutriments for the presence of beings or for the support of those seeking birth. Which four? Edible food - gross or subtle, contact is the second, mental volition is the third, consciousness is the fourth. These, monks, are the four nutriments for the presence of beings or for the support of those seeking birth."

When this was said, the Venerable Moḷiyaphagguna said this to the Blessed One - "Who, venerable sir, takes consciousness as nutriment?" "That is not a proper question," the Blessed One said - "I do not say 'takes.' If I were to say 'takes,' therein the proper question would be - 'Who, venerable sir, takes?' But I do not speak thus. If anyone were to ask me, not speaking thus - 'For what, venerable sir, is consciousness as nutriment?' - this is a proper question. Therein the proper explanation is - 'Consciousness as nutriment is a condition for the production of future rebirth; when that has come to be, there are the six sense bases; with the six sense bases as condition, contact.'"

"Who, venerable sir, touches?" "That is not a proper question," the Blessed One said - "I do not say 'touches.' If I were to say 'touches,' therein the proper question would be - 'Who, venerable sir, touches?' But I do not speak thus. If anyone were to ask me, not speaking thus - 'What is the condition for contact, venerable sir?' - this is a proper question. Therein the proper explanation is - 'With the six sense bases as condition, contact; with contact as condition, feeling.'"

"Who, venerable sir, feels?" "That is not a proper question," the Blessed One said - "I do not say 'feels.' If I were to say 'feels,' therein the proper question would be - 'Who, venerable sir, feels?' But I do not speak thus. If anyone were to ask me, not speaking thus - 'What is the condition for feeling, venerable sir?' - this is a proper question. Therein the proper explanation is - 'With contact as condition, feeling; with feeling as condition, craving.'"

"Who, venerable sir, craves?" "That is not a proper question," the Blessed One said - "I do not say 'craves.' If I were to say 'craves,' then this would be a proper question - 'Who, venerable sir, craves?' But I do not speak thus. If anyone were to ask me, not speaking thus - 'What, venerable sir, is the condition for craving?' - this is a proper question. Therein the proper explanation is - 'With feeling as condition, craving; with craving as condition, clinging.'"

"Who, venerable sir, clings?" "That is not a proper question," the Blessed One said - "I do not say 'clings.' If I were to say 'clings,' then this would be a proper question - 'Who, venerable sir, clings?' But I do not speak thus. If anyone were to ask me, not speaking thus - 'What, venerable sir, is the condition for clinging?' - this is a proper question. Therein the proper explanation is - 'With craving as condition, clinging; with clinging as condition, existence,' etc. Thus is the origin of this whole mass of suffering.

"But, Phagguna, from the complete fading away and cessation of the six sense bases of contact 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." The second.

3. The Discourse on Ascetics and Brahmins

13. He was dwelling at Sāvatthī, etc. "Whatever ascetics or brahmins, monks, who do not understand ageing and death, do not understand the origin of ageing and death, do not understand the cessation of ageing and death, do not understand the practice leading to the cessation of ageing and death; birth... etc. existence... clinging... craving... feeling... contact... the six sense bases... mentality-materiality... consciousness... do not understand activities, do not understand the origin of activities, do not understand the cessation of activities, do not understand the practice leading to the cessation of activities, they are not for me, monks, ascetics or brahmins who are considered ascetics among ascetics or considered brahmins among brahmins; and those venerable ones do not dwell having attained the goal of asceticism or the goal of the holy life in this very life, having realised by direct knowledge themselves.

"But whatever ascetics or brahmins, monks, who understand ageing and death, understand the origin of ageing and death, understand the cessation of ageing and death, understand the practice leading to the cessation of ageing and death; birth... etc. existence... clinging... craving... feeling... contact... the six sense bases... mentality-materiality... consciousness... understand activities, understand the origin of activities, understand the cessation of activities, understand the practice leading to the cessation of activities, they are for me, monks, ascetics or brahmins who are considered ascetics among ascetics and considered brahmins among brahmins; and those venerable ones dwell having attained the goal of asceticism and the goal of the holy life in this very life, having realised by direct knowledge themselves." The third.

4. The Second Discourse on Ascetics and Brahmins

14. He was dwelling at Sāvatthī, etc. "Whatever ascetics or brahmins, monks, who do not understand these phenomena, do not understand the origin of these phenomena, do not understand the cessation of these phenomena, do not understand the practice leading to the cessation of these phenomena, which phenomena do they not understand, of which phenomena do they not understand the origin, of which phenomena do they not understand the cessation, of which phenomena do they not understand the practice leading to cessation?"

"They do not understand ageing and death, do not understand the origin of ageing and death, do not understand the cessation of ageing and death, do not understand the practice leading to the cessation of ageing and death; birth... etc. existence... clinging... craving... feeling... contact... the six sense bases... mentality-materiality... consciousness... they do not understand activities, do not understand the origin of activities, do not understand the cessation of activities, do not understand the practice leading to the cessation of activities. They do not understand these phenomena, do not understand the origin of these phenomena, do not understand the cessation of these phenomena, do not understand the practice leading to the cessation of these phenomena. They are not for me, monks, ascetics or brahmins who are considered ascetics among ascetics or considered brahmins among brahmins; and those venerable ones do not dwell having attained the goal of asceticism or the goal of the holy life in this very life, having realised by direct knowledge themselves.

"But whatever ascetics or brahmins, monks, who understand these phenomena, understand the origin of these phenomena, understand the cessation of these phenomena, understand the practice leading to the cessation of these phenomena, which phenomena do they understand, of which phenomena do they understand the origin, of which phenomena do they understand the cessation, of which phenomena do they understand the practice leading to cessation?

"They understand ageing and death, understand the origin of ageing and death, understand the cessation of ageing and death, understand the practice leading to the cessation of ageing and death; birth... etc. existence... clinging... craving... feeling... contact... the six sense bases... mentality-materiality... consciousness... they understand activities, understand the origin of activities, understand the cessation of activities, understand the practice leading to the cessation of activities. They understand these phenomena, understand the origin of these phenomena, understand the cessation of these phenomena, understand the practice leading to the cessation of these phenomena. They are for me, monks, ascetics or brahmins who are considered ascetics among ascetics and considered brahmins among brahmins. And those venerable ones dwell having attained the goal of asceticism and the goal of the holy life in this very life, having realised by direct knowledge themselves." The fourth.

5. The Discourse on Kaccānagotta

15. He was dwelling at Sāvatthī. Then the Venerable Kaccānagotta 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 Kaccānagotta said this to the Blessed One - "'Right view, right view', venerable sir, is said. In what respect, venerable sir, is there right view?"

"This world, Kaccāna, for the most part depends upon a duality - upon existence and non-existence. But for one who sees the origin of the world as it really is with right wisdom, there is no notion of non-existence regarding the world. And for one who sees the cessation of the world as it really is with right wisdom, there is no notion of existence regarding the world. This world, Kaccāna, for the most part is shackled by involvement, clinging, and adherence. But this one does not approach, does not cling to, does not determine that involvement and clinging, that mental standpoint, adherence, and underlying tendency - 'myself'. 'It is only suffering that arises when arising, it is suffering that ceases when ceasing' - he is not uncertain, he does not doubt sceptically; his knowledge here is not dependent on others. To this extent, Kaccāna, there is right view.

"'All exists' - this, Kaccāna, is one extreme. 'All does not exist' - this is the second extreme. Not approaching these two extremes, Kaccāna, the Tathāgata teaches the Dhamma by the middle - 'With ignorance as condition, activities; with activities as condition, consciousness; etc. 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; etc. Thus is the cessation of this whole mass of suffering.'" The fifth.

6. The Discourse on the Dhamma Teacher

16. At Sāvatthī, etc. Then a certain monk approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "'One who preaches the Teaching, one who preaches the Teaching', venerable sir, is said. In what respect, venerable sir, is one who preaches the Teaching?"

"If a monk teaches the Teaching for disenchantment, dispassion, and cessation of ageing and death, it is fitting to say 'a monk who preaches the Teaching'. If a monk is practising for disenchantment, dispassion, and cessation of ageing and death, it is fitting to say 'a monk practising in accordance with the Teaching'. If a monk is liberated through non-clinging through disenchantment, dispassion, and cessation of ageing and death, it is fitting to say 'a monk who has attained Nibbāna in this present life'.

"If a monk regarding birth... etc. if a monk regarding existence... if a monk regarding clinging... if a monk regarding craving... if a monk regarding feeling... if a monk regarding contact... if a monk regarding the six sense bases... if a monk regarding mentality-materiality... if a monk regarding consciousness... if a monk regarding activities... If a monk teaches the Teaching for disenchantment, dispassion, and cessation of ignorance, it is fitting to say 'a monk who preaches the Teaching'. If a monk is practising for disenchantment, dispassion, and cessation of ignorance, it is fitting to say 'a monk practising in accordance with the Teaching'. If a monk is liberated through non-clinging through disenchantment, dispassion, and cessation of ignorance, it is fitting to say 'a monk who has attained Nibbāna in this present life'."

7. The Discourse on the Naked Ascetic Kassapa

17. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Rājagaha for almsfood. The naked ascetic Kassapa saw the Blessed One coming from afar. Having seen him, he approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he stood to one side. Standing to one side, the naked ascetic Kassapa said this to the Blessed One - "We would ask Master Gotama a certain point, if Master Gotama gives us permission for the answering of a question."

"It is not the right time yet, Kassapa, for a question; we have entered an inhabited area." For the second time the naked ascetic Kassapa said this to the Blessed One: "We would ask Master Gotama a certain point, if Master Gotama gives us permission for the answering of a question." "It is not the right time yet, Kassapa, for a question; we have entered an inhabited area." For the third time the naked ascetic Kassapa... etc. we have entered an inhabited area. When this was said, the naked ascetic Kassapa said this to the Blessed One - "But we do not wish to ask Master Gotama very much." "Ask, Kassapa, whatever you wish."

"What then, Master Gotama, is suffering self-made?" "Do not say so, Kassapa," the Blessed One said. "What then, Master Gotama, is suffering made by another?" "Do not say so, Kassapa," the Blessed One said. "What then, Master Gotama, is suffering both self-made and made by another?" "Do not say so, Kassapa," the Blessed One said. "What then, Master Gotama, is suffering neither self-made nor made by another but fortuitously arisen?" "Do not say so, Kassapa," the Blessed One said. "What then, Master Gotama, is there no suffering?" "It is not, Kassapa, that there is no suffering. There is indeed, Kassapa, suffering." "Then Master Gotama does not know suffering, does not see it." "It is not, Kassapa, that I do not know suffering, that I do not see it. I do know, Kassapa, suffering; I do see, Kassapa, suffering."

"Why is it, Master Gotama, that when asked 'Is suffering self-made?' you say 'Not so, Kassapa'? Why then, Master Gotama, when asked 'Is suffering made by another?' you say 'Not so, Kassapa'? Why is it, Master Gotama, that when asked 'Is suffering both self-made and made by another?' you say 'Not so, Kassapa'? Why then, Master Gotama, when asked 'Is suffering neither self-made nor made by another but fortuitously arisen?' you say 'Not so, Kassapa'? Why is it, Master Gotama, that when asked 'Is there no suffering?' you say 'It is not, Kassapa, that there is no suffering; there is indeed, Kassapa, suffering'? When asked 'Then Master Gotama does not know, does not see suffering,' you say 'It is not that I, Kassapa, do not know, do not see suffering. I do know, Kassapa, suffering; I do see, Kassapa, suffering.' Let the Blessed One explain suffering to me, venerable sir. Let the Blessed One teach suffering to me, venerable sir."

"'The one who acts is the one who experiences,' Kassapa - saying thus 'suffering is self-made' from the very beginning, this amounts to eternalism. 'One acts, another experiences,' Kassapa - for one overwhelmed by feeling, saying thus 'suffering is made by another,' this amounts to annihilationism. Not approaching these two extremes, Kassapa, the Tathāgata teaches the Teaching by the middle - 'With ignorance as condition, activities; with activities as condition, consciousness; etc. 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; etc. Thus is the cessation of this whole mass of suffering.'"

When this was said, the naked ascetic Kassapa said this to the Blessed One - "Excellent, venerable sir, excellent, venerable sir! Just as, venerable sir, one might set upright what had been overturned, etc. so that those with eyes might see forms; just so, the Teaching has been made clear by the Blessed One in many ways. I, venerable sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May I, venerable sir, receive the going forth in the presence of the Blessed One, may I receive the full ordination."

"Kassapa, whoever was formerly of another sect and wishes for the going forth in this Teaching and discipline, wishes for full ordination, he undergoes probation for four months. After the elapse of four months, monks having won the favour give the going forth and give full ordination for monkhood. But here the difference among individuals is known to me."

"If, venerable sir, one who was formerly of another sect wishes for the going forth in this Teaching and discipline, wishes for full ordination, he undergoes probation for four months. After the elapse of four months, monks having won the favour give the going forth and give full ordination for monkhood. I will undergo probation for four years. After the elapse of four years, let monks having won the favour give the going forth and give full ordination for monkhood."

The naked ascetic Kassapa received the going forth in the presence of the Blessed One, he received full ordination. And 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. The seventh.

8. The Discourse on Timbaruka

18. He was dwelling at Sāvatthī. Then the wandering ascetic Timbaruka approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the wandering ascetic Timbaruka said this to the Blessed One -

"What then, Master Gotama, is pleasure and pain self-made?" "Do not say so, Timbaruka," the Blessed One said. "What then, Master Gotama, is pleasure and pain made by another?" "Do not say so, Timbaruka," the Blessed One said. "What then, Master Gotama, is pleasure and pain both self-made and made by another?" "Do not say so, Timbaruka," the Blessed One said. "What then, Master Gotama, is pleasure and pain neither self-made nor made by another but fortuitously arisen?" "Do not say so, Timbaruka," the Blessed One said. "What then, Master Gotama, is there no pleasure and pain?" "It is not, Timbaruka, that there is no pleasure and pain; there is indeed, Timbaruka, pleasure and pain." "Then Master Gotama does not know pleasure and pain, does not see it?" "It is not, Timbaruka, that I do not know pleasure and pain, that I do not see it. I do know, Timbaruka, pleasure and pain; I do see, Timbaruka, pleasure and pain."

"Why is it, Master Gotama, that when asked 'Is pleasure and pain self-made?' you say 'Do not say so, Timbaruka'? Why is it, Master Gotama, that when asked 'Is pleasure and pain made by another?' you say 'Do not say so, Timbaruka'? Why is it, Master Gotama, that when asked 'Is pleasure and pain both self-made and made by another?' you say 'Do not say so, Timbaruka'? Why is it, Master Gotama, that when asked 'Is pleasure and pain neither self-made nor made by another but fortuitously arisen?' you say 'Do not say so, Timbaruka'? Why is it, Master Gotama, that when asked 'Is there no pleasure and pain?' you say 'It is not, Timbaruka, that there is no pleasure and pain; there is indeed, Timbaruka, pleasure and pain'? When asked 'Then Master Gotama does not know pleasure and pain, does not see it,' you say 'It is not, Timbaruka, that I do not know pleasure and pain, that I do not see it. I do know, Timbaruka, pleasure and pain; I do see, Timbaruka, pleasure and pain.' Let Master Gotama explain pleasure and pain to me. Let Master Gotama teach pleasure and pain to me."

"'That feeling, he feels' - Timbaruka, saying thus from the beginning, 'pleasure and pain are self-made,' I do not speak thus. 'One feeling, another feels' - Timbaruka, for one overwhelmed by feeling, saying thus 'pleasure and pain are made by another,' I do not speak thus. Not approaching these two extremes, Timbaruka, the Tathāgata teaches the Dhamma by the middle - 'With ignorance as condition, activities; with activities as condition, consciousness; etc. 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; etc. Thus is the cessation of this whole mass of suffering.'"

When this was said, the wandering ascetic Timbaruka said this to the Blessed One - "Excellent, Master Gotama! Etc. 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 eighth.

9. The Discourse on Fools and Wise Men

19. He was dwelling at Sāvatthī, etc. "For a fool, monks, hindered by ignorance, associated with craving, thus this body has arisen. Thus this body and externally mentality-materiality, thus this is a dyad, dependent on the dyad is contact, the six sense bases only, touched by which the fool experiences pleasure and pain, or by one or other of them."

"For a wise person, monks, hindered by ignorance, associated with craving, thus this body has arisen. Thus this body and externally mentality-materiality, thus this is a dyad, dependent on the dyad is contact, the six sense bases only, touched by which the wise person experiences pleasure and pain, or by one or other of them."

"Therein, monks, what is the distinction, what is the disparity, what is the difference between a wise person and a fool?" "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."

"If so, monks, listen, pay close attention, I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"By whatever ignorance, monks, the fool was hindered, by whatever craving he was associated, thus this body has arisen, that very ignorance of the fool has not been abandoned, that craving has not been eliminated. What is the reason for this? The fool, monks, did not practise the holy life rightly for the complete destruction of suffering. Therefore the fool, upon the body's collapse, goes to a new body; being one who goes to a new body, he is not released from birth, from ageing and death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes. He is not released from suffering, I say.

"By whatever ignorance, monks, the wise person was hindered, by whatever craving he was associated, thus this body has arisen, that very ignorance of the wise person has been abandoned, that craving has been eliminated. What is the reason for this? The wise person, monks, practised the holy life rightly for the complete destruction of suffering. Therefore the wise person, upon the body's collapse, does not go to a new body. Being one who does not go to a new body, he is released from birth, from ageing and death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes. He is released from suffering, I say. This, monks, is the distinction, this is the disparity, this is the difference between a wise person and a fool, that is to say, abiding by the holy life." The ninth.

10. The Discourse on Conditions

20. He was dwelling at Sāvatthī, etc. "I will teach you, monks, dependent origination and the dependently arisen phenomena. 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 dependent origination? With birth as condition, monks, ageing and death. Whether there is an arising of Tathāgatas or whether there is no arising of Tathāgatas, that element still stands - the principle of the causal relationship of phenomena, the cosmic law of phenomena, specific conditionality. The Tathāgata awakens to that, fully realises that. Having awakened to it, having fully realised it, he tells, teaches, makes known, establishes, reveals, analyses, and makes clear. And he says 'See' - 'With birth as condition, monks, ageing and death.'

With existence as condition, monks, birth, etc. With clinging as condition, monks, existence... With craving as condition, monks, clinging... With feeling as condition, monks, craving... With contact as condition, monks, feeling... With the six sense bases as condition, monks, contact... With mentality-materiality as condition, monks, the six sense bases... With consciousness as condition, monks, mentality-materiality... With activities as condition, monks, consciousness... With ignorance as condition, monks, activities. Whether there is an arising of Tathāgatas or whether there is no arising of Tathāgatas, that element still stands - the principle of the causal relationship of phenomena, the cosmic law of phenomena, specific conditionality. The Tathāgata awakens to that, fully realises that. Having awakened to it, having fully realised it, he tells, teaches, makes known, establishes, reveals, analyses, and makes clear. And he says 'See' - 'With ignorance as condition, monks, activities.' Thus indeed, monks, whatever actuality, unerringness, not-otherwiseness, specific conditionality there is - this is called, monks, dependent origination.

"And what, monks, are the dependently arisen phenomena? Ageing and death, monks, is impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation. Birth, monks, is impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation. Existence, monks, is impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation. Clinging, monks, etc. Craving, monks... Feeling, monks... Contact, monks... The six sense bases, monks... Mentality-materiality, monks... Consciousness, monks... Activities, monks... Ignorance, monks, is impermanent, conditioned, dependently arisen, subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation. These are called, monks, the dependently arisen phenomena.

"When, monks, for a noble disciple this dependent origination and these dependently arisen phenomena are well seen as they really are with right wisdom, he will certainly not run back to the past - 'Did I exist in the past period of time, or did I not exist in the past period of time, what was I in the past period of time, how was I in the past period of time, having been what, what did I become in the past period of time?'; or run forward to the future - 'Shall I exist in the future period of time, or shall I not exist in the future period of time, what shall I be in the future period of time, how shall I be in the future period of time, having been what, what shall I become in the future period of time?'; or regarding the present period of time at this moment, he will be internally doubtful - 'Am I, or am I not, what am I, how am I, where has this being come from, where will he be going?' - this is impossible. What is the reason for this? For, monks, this dependent origination and these dependently arisen phenomena are well seen as they really are with right wisdom by the noble disciple." The tenth.

The Chapter on Nutriment is second.

Its summary:

Nutriment and Phagguna, and two on ascetics and brahmins;

Kaccānagotta, the Dhamma-preacher, the naked ascetic, and with Timbaruka;

The fool and the wise one, and the tenth on condition.

3. The Chapter on the Ten Powers

1. The Discourse on the Ten Powers

21. He was dwelling at Sāvatthī, etc. "Monks, the Tathāgata, endowed with ten powers and endowed with four grounds of self-confidence, acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel - such is matter, such is the origin of matter, such is the passing away of matter; such is feeling, such is the origin of feeling, such is the passing away of feeling; such is perception, such is the origin of perception, such is the passing away of perception; such are activities, such is the origin of activities, such is the passing away of activities; such is consciousness, such is the origin of consciousness, such is the passing away of consciousness. Thus when this exists, that comes to be; from the arising of this, that arises. When this is absent, that does not exist; from the cessation of this, that ceases. That is to say, with ignorance as condition, activities; with activities as condition, consciousness; etc. 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; etc. thus is the cessation of this whole mass of suffering." The first.

2. The Second Discourse on the Ten Powers

22. He was dwelling at Sāvatthī, etc. "Monks, the Tathāgata, endowed with ten powers and endowed with four grounds of self-confidence, acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel - 'Such is matter, such is the origin of matter, such is the passing away of matter; such is feeling, such is the origin of feeling, such is the passing away of feeling; such is perception, such is the origin of perception, such is the passing away of perception; such are activities, such is the origin of activities, such is the passing away of activities; such is consciousness, such is the origin of consciousness, such is the passing away of consciousness. Thus when this exists, that comes to be; from the arising of this, that arises; when this is absent, that does not exist; from the cessation of this, that ceases. That is to say, with ignorance as condition, activities; with activities as condition, consciousness; etc. 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; etc. Thus is the cessation of this whole mass of suffering.'

"Thus, monks, the Teaching has been well proclaimed by me, manifest, unveiled, made clear, with the rags cut off. When the Teaching has been thus well proclaimed by me, monks, manifest, unveiled, made clear, with the rags cut off, it is fitting for a son of good family who has gone forth out of faith to arouse energy - 'Let only skin and sinews and bones remain, let the flesh and blood in the body dry up. What is to be attained by manly strength, by manly energy, by manly effort - without attaining that, there will be no cessation of energy.'

"Monks, the lazy one dwells in suffering, mixed up with evil unwholesome mental states, and neglects a great benefit for oneself. But, monks, one who has aroused energy dwells in happiness, secluded from evil unwholesome mental states, and fulfils a great benefit for oneself. Not by the inferior, monks, is there attainment of the highest. But by the highest, monks, is there attainment of the highest. This holy life is like the cream to be drunk, monks; the Teacher is present before you. Therefore, monks, arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. 'Thus this going forth of ours will not be barren but fruitful and yielding growth. And the services of those whose requisites of robes, almsfood, lodging and medicine for the sick we use will be of great fruit and great benefit to them' - thus indeed, monks, should you train. For indeed, monks, one seeing one's own benefit should strive with diligence; for indeed, monks, one seeing the benefit of others should strive with diligence; for indeed, monks, one seeing the benefit of both should strive with diligence." The second.

3. The Discourse on Proximate Cause

23. He was dwelling at Sāvatthī, etc. "I say, monks, the elimination of mental corruptions is for one who knows, for one who sees, not for one who does not know, not for one who does not see. And what, monks, knowing what, seeing what, is there elimination of mental corruptions? Such is matter, such is the origin of matter, such is the passing away of matter; such is feeling... etc. such is perception... such are activities... such is consciousness, such is the origin of consciousness, such is the passing away of consciousness. Thus, monks, for one knowing thus, for one seeing thus, there is elimination of mental corruptions."

"And that knowledge of destruction in destruction, monks, that too I say has a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of the knowledge of destruction? 'Liberation' should be said. Liberation too, monks, I say has a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of liberation? 'Dispassion' should be said. Dispassion too, monks, I say has a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of dispassion? 'Disenchantment' should be said. Disenchantment too, monks, I say has a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of disenchantment? 'Knowledge and vision of things as they really are' should be said. Knowledge and vision of things as they really are too, monks, I say has a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of knowledge and vision of things as they really are? 'Concentration' should be said. Concentration too, monks, I say has a proximate cause, not without a proximate cause.

"And what, monks, is the proximate cause of concentration? 'Happiness' should be said. Happiness too, monks, I say has a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of happiness? 'Tranquillity' should be said. Tranquillity too, monks, I say has a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of tranquillity? 'Rapture' should be said. Rapture too, monks, I say has a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of rapture? 'Gladness' should be said. Gladness too, monks, I say has a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of gladness? 'Faith' should be said. Faith too, monks, I say has a proximate cause, not without a proximate cause.

"And what, monks, is the proximate cause of faith? 'Suffering' should be said. Suffering too I say, monks, has a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of suffering? 'Birth' should be said. Birth too I say, monks, has a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of birth? 'Existence' should be said. Existence too I say, monks, has a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of existence? 'Clinging' should be said. Clinging too I say, monks, has a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of clinging? 'Craving' should be said. Craving too I say, monks, has a proximate cause, not without a proximate cause.

"And what, monks, is the proximate cause of craving? 'Feeling' should be said... etc. 'Contact' should be said... 'The six sense bases' should be said... 'Mentality-materiality' should be said... 'Consciousness' should be said... 'Activities' should be said. Activities too I say, monks, have a proximate cause, not without a proximate cause. And what, monks, is the proximate cause of activities? 'Ignorance' should be said.

"Thus indeed, monks, with ignorance as proximate cause, activities; with activities as proximate cause, consciousness; with consciousness as proximate cause, mentality-materiality; with mentality-materiality as proximate cause, the six sense bases; with the six sense bases as proximate cause, contact; with contact as proximate cause, feeling; with feeling as proximate cause, craving; with craving as proximate cause, clinging; with clinging as proximate cause, existence; with existence as proximate cause, birth; with birth as proximate cause, suffering; with suffering as proximate cause, faith; with faith as proximate cause, gladness; with gladness as proximate cause, joy; with joy as proximate cause, tranquillity; with tranquillity as proximate cause, happiness; with happiness as proximate cause, concentration; with concentration as proximate cause, knowledge and vision of things as they really are; with knowledge and vision of things as they really are as proximate cause, disenchantment; with disenchantment as proximate cause, dispassion; with dispassion as proximate cause, liberation; with liberation as proximate cause, knowledge of elimination.

"Just as, monks, when the sky rains with large drops on the upper mountain, that water flowing according to the slope fills the mountain grottoes, clefts, and channels. The mountain grottoes, clefts, and channels being full, fill the small pools. The small pools being full, fill the large pools. The large pools being full, fill the rivulets. The rivulets being full, fill the great rivers. The great rivers being full, fill the great ocean.

"Just so, monks, with ignorance as proximate cause, activities; with activities as proximate cause, consciousness; with consciousness as proximate cause, mentality-materiality; with mentality-materiality as proximate cause, the six sense bases; with the six sense bases as proximate cause, contact; with contact as proximate cause, feeling; with feeling as proximate cause, craving; with craving as proximate cause, clinging; with clinging as proximate cause, existence; with existence as proximate cause, birth; with birth as proximate cause, suffering; with suffering as proximate cause, faith; with faith as proximate cause, gladness; with gladness as proximate cause, rapture; with rapture as proximate cause, tranquillity; with tranquillity as proximate cause, happiness; with happiness as proximate cause, concentration; with concentration as proximate cause, knowledge and vision of things as they really are; with knowledge and vision of things as they really are as proximate cause, disenchantment; with disenchantment as proximate cause, dispassion; with dispassion as proximate cause, liberation; with liberation as proximate cause, knowledge of elimination." The third.

4. The Discourse on Those of Other Sects

24. He was dwelling at Rājagaha in the Bamboo Grove. Then the Venerable Sāriputta, having dressed in the earlier period of the day, taking his bowl and robe, entered Rājagaha for almsfood. Then this occurred to the Venerable Sāriputta: "It is still very early to walk for almsfood in Rājagaha. What if I were to approach the park of the heterodox wandering ascetics?"

Then the Venerable Sāriputta approached the park of the heterodox wandering ascetics; having approached, he exchanged friendly greetings with those heterodox wandering ascetics. Having concluded the pleasant and memorable talk, he sat down to one side. To the Venerable Sāriputta seated to one side, those heterodox wandering ascetics said this:

"There are, friend Sāriputta, some ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be self-made. There are also, friend Sāriputta, some ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be made by another. There are, friend Sāriputta, some ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be both self-made and made by another. There are also, friend Sāriputta, some ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be neither self-made nor made by another but fortuitously arisen. Now, friend Sāriputta, what does the ascetic Gotama assert here, what does he proclaim? And how, answering, would we be ones who speak what has been said by the ascetic Gotama, and would not misrepresent the ascetic Gotama with what is untrue, and would explain what is in conformity with the Teaching, and no reasonable counter-argument would come to a blameworthy position?"

"Suffering has been declared by the Blessed One to be dependently arisen, friend. Dependent on what? Dependent on contact.' Thus speaking, one would be one who speaks what has been said by the Blessed One, and would not misrepresent the Blessed One with what is untrue, and would explain what is in conformity with the Teaching, and no reasonable counter-argument would come to a blameworthy position.

"Therein, friend, as to those ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be self-made, that too is conditioned by contact. And those ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be made by another, that too is conditioned by contact. And those ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be both self-made and made by another, that too is conditioned by contact. And those ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be neither self-made nor made by another but fortuitously arisen, that too is conditioned by contact.

"Therein, friend, as to those ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be self-made, that they should experience this without contact - this is impossible. And those ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be made by another, that they should experience this without contact - this is impossible. And those ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be both self-made and made by another, that they should experience this without contact - this is impossible. And those ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be neither self-made nor made by another but fortuitously arisen, that they should experience this without contact - this is impossible."

The Venerable Ānanda heard this friendly conversation of the Venerable Sāriputta with those heterodox wandering ascetics. Then the Venerable Ānanda, having walked for almsfood in Rājagaha, 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 Ānanda reported to the Blessed One all the friendly conversation that the Venerable Sāriputta had with those heterodox wandering ascetics.

"Good, good, Ānanda, as Sāriputta answering rightly would answer. Suffering, Ānanda, has been declared by me to be dependently arisen. Dependent on what? Dependent on contact.' Thus speaking, one would be one who speaks what has been said by me, and would not misrepresent me with what is untrue, and would explain what is in conformity with the Teaching, and no reasonable counter-argument would come to a blameworthy position.

"Therein, Ānanda, as to those ascetics and brahmins who hold the view of the efficacy of karma and declare suffering to be self-made, that too is conditioned by contact. And those who... etc. and those who... etc. and those ascetics and brahmins who hold the view of the efficacy of karma and declare suffering to be neither self-made nor made by another but fortuitously arisen, that too is conditioned by contact.

"Therein, Ānanda, as to those ascetics and brahmins who hold the view of the efficacy of karma and declare suffering to be self-made, that they should experience this without contact - this is impossible. And those who... etc. and those who... etc. and those ascetics and brahmins who hold the view of the efficacy of karma and declare suffering to be neither self-made nor made by another but fortuitously arisen, that they should experience this without contact - this is impossible.

"On one occasion, Ānanda, I was dwelling right here at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then, Ānanda, having dressed in the earlier period of the day, taking my bowl and robe, I entered Rājagaha for almsfood. This occurred to me, Ānanda - 'It is still very early to walk for almsfood in Rājagaha. What if I were to approach the park of the heterodox wandering ascetics?'

"Then, Ānanda, I approached the park of the heterodox wandering ascetics; having approached, I exchanged friendly greetings with those heterodox wandering ascetics. Having concluded the pleasant and memorable talk, I sat down to one side. To me seated to one side, Ānanda, those heterodox wandering ascetics said this -

'There are, friend Gotama, some ascetics and brahmins who hold the view of the efficacy of karma and declare suffering to be self-made. And there are, friend Gotama, some ascetics and brahmins who hold the view of the efficacy of karma and declare suffering to be made by another. There are, friend Gotama, some ascetics and brahmins who hold the view of the efficacy of karma and declare suffering to be both self-made and made by another. And there are, friend Gotama, some ascetics and brahmins who hold the view of the efficacy of karma and declare suffering to be neither self-made nor made by another but fortuitously arisen. Here, what does the venerable Gotama assert, what does he proclaim? And how answering would we be ones who speak what has been said by the venerable Gotama, and would not misrepresent the venerable Gotama with what is untrue, and would explain what is in conformity with the Teaching, and no reasonable counter-argument would come to a blameworthy position?'

"When this was said, Ānanda, I said this to those heterodox wandering ascetics - 'Suffering, friends, has been declared by me to be dependently arisen. Dependent on what? Dependent on contact.' Thus speaking, one would be one who speaks what has been said by me, and would not misrepresent me with what is untrue, and would explain what is in conformity with the Teaching, and no reasonable counter-argument would come to a blameworthy position.'

"Therein, friend, as to those ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be self-made, that too is conditioned by contact. And those who... etc. and those who... etc. and those ascetics and brahmins who hold the view of the efficacy of karma and declare suffering to be neither self-made nor made by another but fortuitously arisen, that too is conditioned by contact.

"Therein, friend, as to those ascetics and brahmins who hold the view of the efficacy of kamma and declare suffering to be self-made, that they should experience this without contact - this is impossible. And those who... etc. and those who... etc. and those ascetics and brahmins who hold the view of the efficacy of karma and declare suffering to be neither self-made nor made by another but fortuitously arisen, that they should experience this without contact - this is impossible." "Wonderful, venerable sir, marvellous, venerable sir! For indeed the entire meaning will have been spoken in a single phrase. Could this same meaning, venerable sir, when spoken in detail, be both profound and profound in appearance?"

"If so, Ānanda, let that occur to you here." "If, venerable sir, they were to ask me thus - 'Friend Ānanda, ageing and death, what is their source, what is their origin, what gives birth to them, what is their production?' Thus asked, venerable sir, I would answer thus - 'Friend, ageing and death have birth as their source, birth as their origin, birth gives birth to them, birth is their production.' Thus asked, venerable sir, I would answer thus.

"If, venerable sir, they were to ask me thus - 'But friend Ānanda, birth, what is its source, what is its origin, what gives birth to it, what is its production?' Thus asked, venerable sir, I would answer thus - 'Friend, birth has existence as its source, existence as its origin, existence gives birth to it, existence is its production.' Thus asked, venerable sir, I would answer thus.

"If, venerable sir, they were to ask me thus - 'But friend Ānanda, existence, what is its source, what is its origin, what gives birth to it, what is its production?' Thus asked, venerable sir, I would answer thus - 'Friend, existence has clinging as its source, clinging as its origin, clinging gives birth to it, clinging is its production.' Thus asked, venerable sir, I would answer thus.

"If, venerable sir, they were to ask me thus - 'But friend, clinging, etc. 'But friend, craving, etc. 'But friend, feeling, etc. If, venerable sir, they were to ask me thus - 'But friend Ānanda, contact, what is its source, what is its origin, what gives birth to it, what is its production?' Thus asked, venerable sir, I would answer thus - 'Friend, contact has the six sense bases as its source, the six sense bases as its origin, the six sense bases give birth to it, the six sense bases are its production.' 'But, friend, from the complete fading away and cessation of the six sense bases of contact 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.' Thus asked, venerable sir, I would answer thus." The fourth.

5. The Discourse on Bhūmija

25. He was dwelling at Sāvatthī. Then the Venerable Bhūmija, in the evening, having emerged from seclusion, approached the Venerable Sāriputta; having approached, he exchanged friendly greetings with the Venerable Sāriputta. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Bhūmija said this to the Venerable Sāriputta -

"There are, friend Sāriputta, some ascetics and brahmins who hold the view of the efficacy of kamma and declare pleasure and pain to be self-made. There are also, friend Sāriputta, some ascetics and brahmins who hold the view of the efficacy of kamma and declare pleasure and pain to be made by another. There are, friend Sāriputta, some ascetics and brahmins who hold the view of the efficacy of kamma and declare pleasure and pain to be both self-made and made by another. There are also, friend Sāriputta, some ascetics and brahmins who hold the view of the efficacy of kamma and declare pleasure and pain to be neither self-made nor made by another but fortuitously arisen. Here, friend Sāriputta, what does the Blessed One assert, what does he proclaim, and how answering would we be ones who speak what has been said by the Blessed One, and would not misrepresent the Blessed One with what is untrue, and would explain what is in conformity with the Teaching, and no reasonable counter-argument would come to a blameworthy position?"

"Pleasure and pain have been declared by the Blessed One to be dependently arisen, friend. Dependent on what? Dependent on contact.' Thus speaking, one would be one who speaks what has been said by the Blessed One, and would not misrepresent the Blessed One with what is untrue, and would explain what is in conformity with the Teaching, and no reasonable counter-argument would come to a blameworthy position.

"Therein, friend, those ascetics and brahmins who hold the view of the efficacy of kamma and declare pleasure and pain to be self-made, that too is conditioned by contact. And those who... etc. and those who... etc. and those ascetics and brahmins who hold the view of the efficacy of kamma and declare pleasure and pain to be neither self-made nor made by another but fortuitously arisen, that too is conditioned by contact.

"Therein, friend, those ascetics and brahmins who hold the view of the efficacy of kamma and declare pleasure and pain to be self-made, that they should experience this without contact - this is impossible. And those who, etc. ... and those who... etc. and those ascetics and brahmins who hold the view of the efficacy of kamma and declare pleasure and pain to be neither self-made nor made by another but fortuitously arisen, that they should experience this without contact - this is impossible."

The Venerable Ānanda heard this friendly conversation of the Venerable Sāriputta with the Venerable Bhūmija. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda reported to the Blessed One all the friendly conversation that the Venerable Sāriputta had with the Venerable Bhūmija.

"Good, good, Ānanda, as Sāriputta answering rightly would answer. Pleasure and pain, Ānanda, have been declared by me to be dependently arisen. Dependent on what? Dependent on contact.' Thus speaking, one would be one who speaks what has been said by me, and would not misrepresent me with what is untrue, and would explain what is in conformity with the Teaching, and no reasonable counter-argument would come to a blameworthy position.

"Therein, Ānanda, as to those ascetics and brahmins who hold the view of the efficacy of karma and declare pleasure and pain to be self-made, that too is conditioned by contact. And those who... etc. and those who... etc. and those ascetics and brahmins who hold the view of the efficacy of karma and declare pleasure and pain to be neither self-made nor made by another but fortuitously arisen, that too is conditioned by contact.

"Therein, Ānanda, as to those ascetics and brahmins who hold the view of the efficacy of karma and declare pleasure and pain to be self-made, that they should experience this without contact - this is impossible. And those who... etc. and those who... etc. and those ascetics and brahmins who hold the view of the efficacy of karma and declare pleasure and pain to be neither self-made nor made by another but fortuitously arisen, that they should experience this without contact - this is impossible.

"If, Ānanda, there is body, because of bodily volition there arises internal pleasure and pain. If, Ānanda, there is speech, because of verbal volition there arises internal pleasure and pain. If, Ānanda, there is mind, because of mental volition there arises internal pleasure and pain, and with ignorance as condition.

"Either oneself, Ānanda, generates that bodily activity, because of which condition there arises for him internal pleasure and pain. Or others, Ānanda, generate that bodily activity, because of which condition there arises for him internal pleasure and pain. Or fully aware, Ānanda, one generates that bodily activity, because of which condition there arises for him internal pleasure and pain. Or not fully aware, Ānanda, one generates that bodily activity, because of which condition there arises for him internal pleasure and pain.

"Either oneself, Ānanda, generates that verbal activity, because of which condition there arises for him internal pleasure and pain. Or others, Ānanda, generate that verbal activity, because of which condition there arises for him internal pleasure and pain. Or fully aware, Ānanda, etc. or not fully aware, Ānanda, one generates that verbal activity, because of which condition there arises for him internal pleasure and pain.

"Either oneself, Ānanda, generates that mental activity, because of which condition there arises for him internal pleasure and pain. Or others, Ānanda, generate that mental activity, because of which condition there arises for him internal pleasure and pain. Or fully aware, Ānanda, etc. or not fully aware, Ānanda, one generates that mental activity, because of which condition there arises for him internal pleasure and pain.

"In these states, Ānanda, ignorance is involved. But from the complete fading away and cessation of ignorance, Ānanda, that body does not exist because of which condition there arises for him internal pleasure and pain. That speech does not exist because of which condition there arises for him internal pleasure and pain. That mind does not exist because of which condition there arises for him internal pleasure and pain. That field does not exist, etc. that site does not exist, etc. that base does not exist, etc. that cause does not exist because of which condition there arises for him internal pleasure and pain." The fifth.

6. The Discourse on Upavāṇa

26. He was dwelling at Sāvatthī. Then the Venerable Upavāṇa 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 Upavāṇa said this to the Blessed One -

"There are, venerable sir, some ascetics and brahmins who declare suffering to be self-made. And there are, venerable sir, some ascetics and brahmins who declare suffering to be made by another. And there are, venerable sir, some ascetics and brahmins who declare suffering to be both self-made and made by another. And there are, venerable sir, some ascetics and brahmins who declare suffering to be neither self-made nor made by another but fortuitously arisen. Here, venerable sir, what does the Blessed One assert, what does he proclaim, and how answering would we be ones who speak what has been said by the Blessed One, and would not misrepresent the Blessed One with what is untrue, and would explain what is in conformity with the Teaching, and no reasonable counter-argument would come to a blameworthy position?"

"Suffering, Upavāṇa, has been declared by me to be dependently arisen. Dependent on what? Dependent on contact.' Thus speaking, one would be one who speaks what has been said by me, and would not misrepresent me with what is untrue, and would explain what is in conformity with the Teaching, and no reasonable counter-argument would come to a blameworthy position.

"Therein, Upavāṇa, those ascetics and brahmins who declare suffering to be self-made, that too is conditioned by contact. And those who... etc. and those who... etc. and those ascetics and brahmins who declare suffering to be neither self-made nor made by another but fortuitously arisen, that too is conditioned by contact.

"Therein, Upavāṇa, those ascetics and brahmins who declare suffering to be self-made, that they should experience this without contact - this is impossible. And those who... etc. and those who... etc. and those ascetics and brahmins who declare suffering to be neither self-made nor made by another but fortuitously arisen, that they should experience this without contact - this is impossible." The sixth.

7. The Discourse on Conditions

27. He was dwelling at Sāvatthī, etc. "With ignorance as condition, monks, activities; with activities as condition, consciousness; etc. Thus is the origin of this whole mass of suffering.

"And what, monks, is ageing and death? 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 ageing. Whatever passing away, decease, breaking up, disappearance, death, dying, making of time, breaking up of the aggregates, discarding of the body of those various beings from those various orders of beings; this is called death. Thus this ageing and this death. This is called, monks, ageing and death. From the origin of birth is the origin of ageing and death; from the cessation of birth is the cessation of ageing and death. It is just this noble eightfold path that is the practice leading to the cessation of ageing and death. That is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

"And what, monks, are activities? There are these three activities, monks - bodily activity, verbal activity, mental activity. These are called, monks, activities. From the origin of ignorance is the origin of activities; from the cessation of ignorance is the cessation of activities. It is just this noble eightfold path that is the practice leading to the cessation of activities. That is: right view, etc. right concentration.

"Since, monks, a noble disciple thus understands condition, thus understands the origin of condition, thus understands the cessation of condition, thus understands the practice leading to the cessation of condition. This is called, monks, a noble disciple who is accomplished in right view, and also accomplished in vision, and also has arrived at this Good Teaching, and also sees this Good Teaching, and also is endowed with a learner's knowledge, and also is endowed with a learner's true knowledge, and also has attained the stream of the Teaching, and also is a noble one of penetrative wisdom, and also stands having reached the door to the Deathless." The seventh.

8. The Discourse on the Monk

28. He was dwelling at Sāvatthī, etc. There, etc. Here, monks, a monk understands ageing and death, understands the origin of ageing and death, understands the cessation of ageing and death, understands the practice leading to the cessation of ageing and death, understands birth, etc. understands existence... understands clinging... understands craving... understands feeling... understands contact... understands the six sense bases... understands mentality-materiality... understands consciousness... understands activities, understands the origin of activities, understands the cessation of activities, understands the practice leading to the cessation of activities.

"And what, monks, is birth? Etc. And what, monks, is existence? And what, monks, is clinging? feeling... contact... the six sense bases... mentality-materiality... consciousness...

"Since, monks, a monk thus understands ageing and death, thus understands the origin of ageing and death, thus understands the cessation of ageing and death, thus understands the practice leading to the cessation of ageing and death, thus understands birth, etc. existence... clinging... craving... feeling... contact... the six sense bases... mentality-materiality... consciousness... activities... the origin of activities... the cessation of activities... thus understands the practice leading to the cessation of activities. This is called, monks, a monk who is accomplished in right view, and also accomplished in vision, and also has arrived at this Good Teaching, and also sees this Good Teaching, and also is endowed with a learner's knowledge, and also is endowed with a learner's true knowledge, and also has attained the stream of the Teaching, and also is a noble one of penetrative wisdom, and also stands having reached the door to the Deathless." The eighth.

9. The Discourse on Ascetics and Brahmins

29. He was dwelling at Sāvatthī, etc. There, etc. "Whatever ascetics or brahmins, monks, who do not fully understand ageing and death, do not fully understand the origin of ageing and death, do not fully understand the cessation of ageing and death, do not fully understand the practice leading to the cessation of ageing and death, do not fully understand birth, etc. existence... clinging... craving... feeling... contact... the six sense bases... mentality-materiality... consciousness... activities... the origin of activities... the cessation of activities... do not fully understand the practice leading to the cessation of activities. They are not for me, monks, ascetics or brahmins who are considered ascetics among ascetics or considered brahmins among brahmins. And those venerable ones do not dwell having attained the goal of asceticism or the goal of the holy life in this very life, having realised by direct knowledge themselves."

"But whatever ascetics or brahmins, monks, who fully understand ageing and death, fully understand the origin of ageing and death, fully understand the cessation of ageing and death, fully understand the practice leading to the cessation of ageing and death, fully understand birth, etc. existence... clinging... craving... feeling... contact... the six sense bases... mentality-materiality... consciousness... fully understand activities, fully understand the origin of activities, fully understand the cessation of activities, fully understand the practice leading to the cessation of activities. They are for me, monks, ascetics or brahmins who are considered ascetics among ascetics and considered brahmins among brahmins. And those venerable ones dwell having attained the goal of asceticism and the goal of the holy life in this very life, having realised by direct knowledge themselves." The ninth.

10. The Second Discourse on Ascetics and Brahmins

30. He was dwelling at Sāvatthī, etc. There, etc. "Whatever ascetics or brahmins, monks, who do not understand ageing and death, do not understand the origin of ageing and death, do not understand the cessation of ageing and death, do not understand the practice leading to the cessation of ageing and death, that they indeed will transcend ageing and death and remain - this is impossible. They do not understand birth, etc. existence... clinging... craving... feeling... contact... the six sense bases... mentality-materiality... consciousness... they do not understand activities, do not understand the origin of activities, do not understand the cessation of activities, do not understand the practice leading to the cessation of activities, that they indeed will transcend activities and remain - this is impossible."

"But whatever ascetics or brahmins, monks, who understand ageing and death, understand the origin of ageing and death, understand the cessation of ageing and death, understand the practice leading to the cessation of ageing and death, that they indeed will transcend ageing and death and remain - this is possible. They understand birth, etc. existence... clinging... craving... feeling... contact... the six sense bases... mentality-materiality... consciousness... they understand activities, understand the origin of activities, understand the cessation of activities, understand the practice leading to the cessation of activities. That they indeed will transcend activities and remain - this is possible." The tenth.

The Chapter on the Ten Powers is third.

Its summary:

Two on the ten powers and proximate cause, the heterodox and Bhūmija;

Upavāṇa, condition, monk, and two on ascetics and brahmins.

4. The Chapter on Kaḷāra the Khattiya

1. The Discourse on What Has Come to Be

31. On one occasion the Blessed One was dwelling at Sāvatthī. There the Blessed One addressed the Venerable Sāriputta - "This was said, Sāriputta, in the Pārāyana, in Ajita's Question -

'Those who have comprehended the teachings, and the many trainees here;

Tell me, prudent one, when asked, their conduct, dear sir.'

"How, Sāriputta, should the meaning of what was spoken in brief be seen in detail?" When this was said, the Venerable Sāriputta remained silent. For the second time the Blessed One addressed the Venerable Sāriputta... etc. For the second time the Venerable Sāriputta remained silent. For the third time the Blessed One addressed the Venerable Sāriputta - "This was said, Sāriputta, in the Pārāyana, in Ajita's Question -

'Those who have comprehended the teachings, and the many trainees here;

Tell me, prudent one, when asked, their conduct, dear sir.'

"How, Sāriputta, should the meaning of what was spoken in brief be seen in detail?" For the third time the Venerable Sāriputta remained silent.

"Do you see, Sāriputta, 'This has come to be'?" 'This has come to be' - venerable sir, one sees as it really is with right wisdom. Having seen 'This has come to be' as it really is with right wisdom, one is practising for disenchantment, dispassion, and cessation of what has come to be. 'It has originated from that nutriment' - one sees as it really is with right wisdom. Having seen 'It has originated from that nutriment' as it really is with right wisdom, one is practising for disenchantment, dispassion, and cessation of what has originated from nutriment. 'From the cessation of that nutriment, what has come to be has the nature of cessation' - one sees as it really is with right wisdom. Having seen 'From the cessation of that nutriment, what has come to be has the nature of cessation' as it really is with right wisdom, one is practising for disenchantment, dispassion, and cessation of what has the nature of cessation. Thus indeed, venerable sir, one is a trainee.

"And how, venerable sir, is one who has comprehended the teachings? 'This has come to be' - venerable sir, one sees as it really is with right wisdom. Having seen 'This has come to be' as it really is with right wisdom, through disenchantment, dispassion, and cessation of what has come to be, one is liberated by non-clinging. 'It has originated from that nutriment' - one sees as it really is with right wisdom. Having seen 'It has originated from that nutriment' as it really is with right wisdom, through disenchantment, dispassion, and cessation of what has originated from nutriment, one is liberated by non-clinging. 'From the cessation of that nutriment, what has come to be has the nature of cessation' - one sees as it really is with right wisdom. Having seen 'From the cessation of that nutriment, what has come to be has the nature of cessation' as it really is with right wisdom, through disenchantment, dispassion, and cessation of what has the nature of cessation, one is liberated by non-clinging. Thus indeed, venerable sir, one is one who has comprehended the teachings. Thus indeed, venerable sir, that which was said in the Pārāyana, in Ajita's Question -

'Those who have comprehended the teachings, and the many trainees here;

Tell me, prudent one, when asked, their conduct, dear sir.'

"I, venerable sir, understand in detail the meaning of what was spoken in brief thus."

"Good, good, Sāriputta, 'This has come to be,' Sāriputta, one sees as it really is with right wisdom. Having seen 'This has come to be' as it really is with right wisdom, one is practising for disenchantment, dispassion, and cessation of what has come to be. 'It has originated from that nutriment' - one sees as it really is with right wisdom. Having seen 'It has originated from that nutriment' as it really is with right wisdom, one is practising for disenchantment, dispassion, and cessation of what has originated from nutriment. 'From the cessation of that nutriment, what has come to be has the nature of cessation' - one sees as it really is with right wisdom. Having seen 'From the cessation of that nutriment, what has come to be has the nature of cessation' as it really is with right wisdom, one is practising for disenchantment, dispassion, and cessation of what has the nature of cessation. Thus indeed, Sāriputta, one is a trainee.

"And how, Sāriputta, is one who has understood the phenomena? 'This has come to be,' Sāriputta, one sees as it really is with right wisdom. Having seen 'This has come to be' as it really is with right wisdom, through disenchantment, dispassion, and cessation of what has come to be, one is liberated by non-clinging. 'It has originated from that nutriment' - one sees as it really is with right wisdom. Having seen 'It has originated from that nutriment' as it really is with right wisdom, through disenchantment, dispassion, and cessation of what has originated from nutriment, one is liberated by non-clinging. 'From the cessation of that nutriment, what has come to be has the nature of cessation' - one sees as it really is with right wisdom. Having seen 'From the cessation of that nutriment, what has come to be has the nature of cessation' as it really is with right wisdom, through disenchantment, dispassion, and cessation of what has the nature of cessation, one is liberated by non-clinging. Thus indeed, Sāriputta, is one who has understood the phenomena. Thus indeed, Sāriputta, what was said in the Pārāyana, in the Questions of Ajita -

'Those who have comprehended the teachings, and the many trainees here;

Tell me, prudent one, when asked, their conduct, dear sir.'

This, Sāriputta, is how the meaning of what was spoken in brief should be seen in detail." The first.

2. The Discourse on Kaḷāra

32. He was dwelling at Sāvatthī. Then the monk Kaḷārakhattiyo approached the Venerable Sāriputta; having approached, he exchanged friendly greetings with the Venerable Sāriputta. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the monk Kaḷārakhattiyo said this to the Venerable Sāriputta - "Moḷiyaphagguna, friend Sāriputta, the monk, having rejected the training, has returned to the lower life. Surely that venerable one did not find comfort in this Teaching and discipline. Has the Venerable Sāriputta then attained comfort in this Teaching and discipline?"

"I indeed, friend, am not uncertain." "And in the future, friend?"

"I indeed, friend, do not doubt sceptically."

Then the Blessed One addressed a certain monk - "Come, monk, in my name address Sāriputta - 'The Teacher calls you, friend Sāriputta.'" "Yes, venerable sir," that monk replied to the Blessed One and approached the Venerable Sāriputta; having approached, he said this to the Venerable Sāriputta - "The Teacher calls you, friend Sāriputta." "Yes, friend," the Venerable Sāriputta replied to that monk and approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Sāriputta seated to one side, the Blessed One said this: "Is it true, Sāriputta, that you have declared 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'?" "No indeed, venerable sir, the meaning was not spoken with those terms, with those phrases." "By whatever method, Sāriputta, a son of good family declares the final liberating knowledge, what has been declared should be seen as declared." "Did I not also, venerable sir, say thus - 'No indeed, venerable sir, the meaning was not spoken with those terms, with those phrases'?"

"If, Sāriputta, they were to ask you thus - 'But knowing in what way, friend Sāriputta, seeing in what way, was final liberating knowledge declared by you - "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"?' Thus asked, Sāriputta, how would you answer?"

"If, venerable sir, they were to ask me thus - 'But knowing in what way, friend Sāriputta, seeing in what way, was final liberating knowledge declared by you - "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"?' Thus asked, venerable sir, I would answer thus - 'Friend, birth has a source; through the elimination of that source, when it is eliminated, it is known "I am eliminated." Having known "I am eliminated" - 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.' Thus asked, venerable sir, I would answer thus."

"But if, Sāriputta, they were to ask you thus - 'But friend Sāriputta, birth, what is its source, what is its origin, what gives birth to it, what is its production?' Thus asked, Sāriputta, how would you answer?" "If, venerable sir, they were to ask me thus - 'But friend Sāriputta, birth, what is its source, what is its origin, what gives birth to it, what is its production?' Thus asked, venerable sir, I would answer thus - 'Friend, birth has existence as its source, existence as its origin, existence gives birth to it, existence is its production.' Thus asked, venerable sir, I would answer thus."

"But if, Sāriputta, they were to ask you thus - 'But friend Sāriputta, existence, what is its source, what is its origin, what gives birth to it, what is its production?' Thus asked, Sāriputta, how would you answer?" "If, venerable sir, they were to ask me thus - 'But friend Sāriputta, existence, what is its source, what is its origin, what gives birth to it, what is its production?' Thus asked, venerable sir, I would answer thus - 'Friend, existence has clinging as its source, clinging as its origin, clinging gives birth to it, clinging is its production.' Thus asked, venerable sir, I would answer thus."

"But if, Sāriputta, they were to ask you thus - 'But friend, clinging, etc. But if, Sāriputta, they were to ask you thus - 'But friend Sāriputta, craving, what is its source, what is its origin, what gives birth to it, what is its production?' Thus asked, Sāriputta, how would you answer?" "If, venerable sir, they were to ask me thus - 'But friend Sāriputta, craving, what is its source, what is its origin, what gives birth to it, what is its production?' Thus asked, venerable sir, I would answer thus - 'Friend, craving has feeling as its source, feeling as its origin, feeling gives birth to it, feeling is its production.' Thus asked, venerable sir, I would answer thus."

"But if, Sāriputta, they were to ask you thus - 'How knowing, friend Sāriputta, how seeing, did that delight in feelings not arise for you?' Thus asked, Sāriputta, how would you answer?" "If, venerable sir, they were to ask me thus - 'How knowing, friend Sāriputta, how seeing, did that delight in feelings not arise for you?' - thus asked, venerable sir, I would answer thus - 'Friend, there are these three feelings. Which three? Pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling. These three feelings, friend, are impermanent. What is impermanent, that is suffering - this being understood, that delight in feelings did not arise for me.' Thus asked, venerable sir, I would answer thus."

"Good, good, Sāriputta. This too, Sāriputta, is a method for the explanation of this very meaning in brief - 'Whatever is felt, that is in suffering.'"

"But if, Sāriputta, they were to ask you thus - 'Through what deliverance, friend Sāriputta, was final liberating knowledge declared by you - "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"?' Thus asked, Sāriputta, how would you answer?" "If, venerable sir, they were to ask me thus - 'Through what deliverance, friend Sāriputta, was final liberating knowledge declared by you - "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"?' Thus asked, venerable sir, I would answer thus - 'Through internal deliverance, friend, through the elimination of all clinging, I dwell thus mindful in such a way that for one dwelling mindful, the mental corruptions do not flow in, and I do not despise myself.' Thus asked, venerable sir, I would answer thus."

"Good, good, Sāriputta. This too, Sāriputta, is a method for the explanation of this very meaning in brief - 'Those mental corruptions spoken of by the ascetic, regarding those I am not uncertain, that they have been abandoned by me - I do not doubt.'" This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered the dwelling.

There the Venerable Sāriputta, not long after the Blessed One had departed, addressed the monks - "Friends, unannounced to me beforehand, the Blessed One asked me the first question, and there was hesitation for me. But when, friends, the Blessed One gave thanks for the first question, this occurred to me - If the Blessed One were to ask me about this matter for a day with various terms and various methods, I would answer the Blessed One about this matter for a day with various terms and various methods. If the Blessed One were to ask me about this matter for a night with various terms and various methods, I would answer the Blessed One about this matter for a night with various terms and various methods. If the Blessed One were to ask me about this matter for a night and day with various terms and various methods, I would answer the Blessed One about this matter for a night and day with various terms and various methods. If the Blessed One were to ask me about this matter for two nights and days, etc. I would answer the Blessed One about this matter for two nights and days, etc. If the Blessed One were to ask me about this matter for three nights and days, etc. I would answer the Blessed One about this matter for three nights and days, etc. If the Blessed One were to ask me about this matter for four nights and days, etc. I would answer the Blessed One about this matter for four nights and days, etc. If the Blessed One were to ask me about this matter for five nights and days, etc. I would answer the Blessed One about this matter for five nights and days, etc. If the Blessed One were to ask me about this matter for six nights and days, etc. I would answer the Blessed One about this matter for six nights and days, etc. If the Blessed One were to ask me about this matter for seven nights and days with various terms and various methods, I would answer the Blessed One about this matter for seven nights and days with various terms and various methods."

Then the monk Kaḷārakhattiyo, having risen from his seat, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the monk Kaḷārakhattiyo said this to the Blessed One - "Venerable sir, a lion's roar has been roared by the Venerable Sāriputta - 'Friend, the Blessed One asked me the first question unannounced, and there was hesitation on my part. But when, friends, the Blessed One gave thanks for the first question, this occurred to me - If the Blessed One were to ask me about this matter for a day with various terms and various methods of exposition, I would answer the Blessed One about this matter for a day with various terms and various methods of exposition; if for a night... etc. if the Blessed One were to ask me for a night and day... etc. if the Blessed One were to ask me for two nights and days... etc. three... four... five... six... If the Blessed One were to ask me about this matter for seven nights and days with various terms and various methods, I would answer the Blessed One about this matter for seven nights and days with various terms and various methods."

"For, monk, the element of phenomena has been thoroughly penetrated by Sāriputta, and because of the thorough penetration of that element of phenomena, if I were to ask Sāriputta about this matter for a day with various terms and various methods of exposition, Sāriputta would answer me about this matter for a day with various terms and various methods of exposition. If I were to ask Sāriputta about this matter for a night with various terms and various methods of exposition, Sāriputta would answer me about this matter for a night... etc. If I were to ask Sāriputta about this matter for a night and day, Sāriputta would answer me about this matter for a night and day... If I were to ask Sāriputta about this matter for two nights and days, Sāriputta would answer me about this matter for two nights and days... If I were to ask Sāriputta about this matter for three nights and days, Sāriputta would answer me about this matter for three nights and days... If I were to ask Sāriputta about this matter for four nights and days, Sāriputta would answer me about this matter for four nights and days... If I were to ask Sāriputta about this matter for five nights and days, Sāriputta would answer me about this matter for five nights and days... If I were to ask Sāriputta about this matter for six nights and days, Sāriputta would answer me about this matter for six nights and days... If I were to ask Sāriputta about this matter for seven nights and days with various terms and various methods of exposition, Sāriputta would answer me about this matter for seven nights and days with various terms and various methods of exposition." The second.

3. The Discourse on Cases of Knowledge

33. At Sāvatthī, etc. "I will teach you, monks, forty-four cases of knowledge. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"What, monks, are the forty-four cases of knowledge? Knowledge of ageing and death, knowledge of the origin of ageing and death, knowledge of the cessation of ageing and death, knowledge of the practice leading to the cessation of ageing and death; knowledge of birth, knowledge of the origin of birth, knowledge of the cessation of birth, knowledge of the practice leading to the cessation of birth; knowledge of existence, knowledge of the origin of existence, knowledge of the cessation of existence, knowledge of the practice leading to the cessation of existence; knowledge of clinging, knowledge of the origin of clinging, knowledge of the cessation of clinging, knowledge of the practice leading to the cessation of clinging; knowledge of craving, knowledge of the origin of craving, knowledge of the cessation of craving, knowledge of the practice leading to the cessation of craving; knowledge of feeling, knowledge of the origin of feeling, knowledge of the cessation of feeling, knowledge of the practice leading to the cessation of feeling; knowledge of contact, etc. knowledge of the six sense bases, knowledge of mentality-materiality, knowledge of consciousness, knowledge of activities, knowledge of the origin of activities, knowledge of the cessation of activities, knowledge of the practice leading to the cessation of activities. These are called, monks, the forty-four cases of knowledge.

"From the origin of birth is the origin of ageing and death; from the cessation of birth is the cessation of ageing and death; it is just this noble eightfold path that is the practice leading to the cessation of ageing and death, as follows - right view, etc. right concentration.

"Since, monks, a noble disciple thus understands ageing and death, thus understands the origin of ageing and death, thus understands the cessation of ageing and death, thus understands the practice leading to the cessation of ageing and death, this is his knowledge of phenomena. He, by this phenomenon that is seen, known, immediate, attained, and penetrated, draws an inference regarding the past and future.

"Whatever ascetics or brahmins in the past period of time directly knew ageing and death, directly knew the origin of ageing and death, directly knew the cessation of ageing and death, directly knew the practice leading to the cessation of ageing and death, all of them directly knew in just the same way as I do now.

"And whatever ascetics or brahmins in the future period of time will directly know ageing and death, will directly know the origin of ageing and death, will directly know the cessation of ageing and death, will directly know the practice leading to the cessation of ageing and death, all of them will directly know in just the same way as I do now." This is his inferential knowledge.

"Since, monks, for a noble disciple these two knowledges are pure and bright - knowledge of phenomena and inferential knowledge. This is called, monks, a noble disciple who is accomplished in right view, and also accomplished in vision, and also has arrived at this Good Teaching, and also sees this Good Teaching, and also is endowed with a learner's knowledge, and also is endowed with a learner's true knowledge, and also has attained the stream of the Teaching, and also is a noble one of penetrative wisdom, and also stands having reached the door to the Deathless."

"And what, monks, is birth? Etc. And what, monks, is existence? And what, monks, is clinging? And what, monks, is craving? And what, monks, is feeling? And what, monks, is contact? And what, monks, is the six sense bases? And what, monks, is mentality-materiality? And what, monks, is consciousness? And what, monks, are activities? There are these three activities, monks - bodily activity, verbal activity, mental activity. These are called, monks, activities.

"From the origin of ignorance is the origin of activities; from the cessation of ignorance is the cessation of activities; it is just this noble eightfold path that is the practice leading to the cessation of activities, as follows - right view, etc. right concentration.

"Since, monks, a noble disciple thus understands activities, thus understands the origin of activities, thus understands the cessation of activities, thus understands the practice leading to the cessation of activities, this is his knowledge of phenomena. He, by this phenomenon that is seen, known, immediate, attained, and penetrated, draws an inference regarding the past and future.

"Whatever ascetics or brahmins in the past period of time directly knew activities, directly knew the origin of activities, directly knew the cessation of activities, directly knew the practice leading to the cessation of activities, all of them directly knew in just the same way as I do now.

"And whatever ascetics or brahmins in the future period of time will directly know activities, will directly know the origin of activities, will directly know the cessation of activities, will directly know the practice leading to the cessation of activities, all of them will directly know in just the same way as I do now. This is his inferential knowledge.

4. The Second Discourse on Cases of Knowledge

34. He was dwelling at Sāvatthī, etc. "I will teach you, monks, seventy-seven cases of knowledge. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"What, monks, are the seventy-seven cases of knowledge? The knowledge that 'birth is the condition for ageing and death'; the knowledge that 'when birth is absent, there is no ageing and death'; the knowledge that in the past too 'birth is the condition for ageing and death', the knowledge that 'when birth is absent, there is no ageing and death'; the knowledge that in the future too 'birth is the condition for ageing and death', the knowledge that 'when birth is absent, there is no ageing and death'; the knowledge that whatever is that knowledge of the stability of phenomena, that too is subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation.

The knowledge that 'existence is the condition for birth', etc. the knowledge that 'clinging is the condition for existence', the knowledge that 'craving is the condition for clinging', the knowledge that 'feeling is the condition for craving', the knowledge that 'contact is the condition for feeling', the knowledge that 'the six sense bases are the condition for contact', the knowledge that 'mentality-materiality is the condition for the six sense bases', the knowledge that 'consciousness is the condition for mentality-materiality', the knowledge that 'activities are the condition for consciousness'; the knowledge that 'ignorance is the condition for activities', the knowledge that 'when ignorance is absent, there are no activities'; the knowledge that in the past too 'ignorance is the condition for activities', the knowledge that 'when ignorance is absent, there are no activities'; the knowledge that in the future too 'ignorance is the condition for activities', the knowledge that 'when ignorance is absent, there are no activities'; the knowledge that whatever is that knowledge of the stability of phenomena, that too is subject to destruction, having the nature of falling, subject to fading away, having the nature of cessation. These are called, monks, the seventy-seven cases of knowledge." The fourth.

5. The Discourse on Ignorance as Condition

35. He was dwelling at Sāvatthī, etc. "With ignorance as condition, monks, activities; with activities as condition, consciousness; etc. Thus is the origin of this whole mass of suffering." When this was said, a certain monk said this to the Blessed One - "What indeed, venerable sir, is ageing and death, and to whom does this ageing and death belong?" "That is not a proper question," the Blessed One said. "Whoever, monk, would say 'What is ageing and death, and to whom does this ageing and death belong?' or whoever, monk, would say 'Ageing and death is one thing, and this ageing and death belongs to another' - both of these are one in meaning, only different in phrasing. Monk, if there is the view 'The soul is the same as the body,' there is no abiding by the holy life. Monk, if there is the view 'The soul is one thing and the body another,' there is no abiding by the holy life. Not approaching these two extremes, monk, the Tathāgata teaches the Dhamma by the middle - 'Birth is the condition for ageing and death.'"

"What indeed, venerable sir, is birth, and to whom does this birth belong?" "That is not a proper question," the Blessed One said. "Whoever, monk, would say 'What is birth, and to whom does this birth belong?' or whoever, monk, would say 'Birth is one thing, and this birth belongs to another' - both of these are one in meaning, only different in phrasing. Monk, if there is the view 'The soul is the same as the body,' there is no abiding by the holy life. Monk, if there is the view 'The soul is one thing and the body another,' there is no abiding by the holy life. Not approaching these two extremes, monk, the Tathāgata teaches the Dhamma by the middle - 'Existence is the condition for birth.'"

"What indeed, venerable sir, is existence, and to whom does this existence belong?" "That is not a proper question," the Blessed One said. "Whoever, monk, would say 'What is existence, and to whom does this existence belong?' or whoever, monk, would say 'Existence is one thing, and this existence belongs to another' - both of these are one in meaning, only different in phrasing. Monk, if there is the view 'The soul is the same as the body,' there is no abiding by the holy life; monk, if there is the view 'The soul is one thing and the body another,' there is no abiding by the holy life. Not approaching these two extremes, monk, the Tathāgata teaches the Dhamma by the middle - 'Clinging is the condition for existence,' etc. 'Craving is the condition for clinging,' 'Feeling is the condition for craving,' 'Contact is the condition for feeling,' 'The six sense bases are the condition for contact,' 'Mentality-materiality is the condition for the six sense bases,' 'Consciousness is the condition for mentality-materiality,' 'Activities are the condition for consciousness.'"

"What, venerable sir, are activities, and to whom are these activities?" "That is not a proper question," the Blessed One said, "'What are activities, and to whom are these activities?' - thus, monk, whoever would say, or 'Activities are one thing, and these activities belong to another' - thus, monk, whoever would say, both of these are one in meaning, only different in phrasing. Monk, if there is the view 'The soul is the same as the body,' there is no abiding by the holy life; monk, if there is the view 'The soul is one thing and the body another,' there is no abiding by the holy life. Not approaching these two extremes, monk, the Tathāgata teaches the Dhamma by the middle - 'ignorance is the condition for activities.'"

"But, monk, from the complete fading away and cessation of ignorance, whatever wrigglings, contortions, and struggles there are - 'What is ageing and death, and to whom is this ageing and death?' or 'Ageing and death is one thing, and this ageing and death belongs to another' or 'the soul is the same as the body' or 'the soul is one thing and the body another.' All those have been abandoned, their roots cut off, made like palm stumps, brought to obliteration, subject to non-arising in the future.

"But, monk, from the complete fading away and cessation of ignorance, whatever wrigglings, contortions, and struggles there are - 'What is birth, and to whom is this birth?' or 'Birth is one thing, and this birth belongs to another' or 'the soul is the same as the body' or 'the soul is one thing and the body another.' All those have been abandoned, their roots cut off, made like palm stumps, brought to obliteration, subject to non-arising in the future.

"But, monk, from the complete fading away and cessation of ignorance, whatever wrigglings, contortions, and struggles there are - What is existence... etc. what is clinging... what is craving... what is feeling... what is contact... what is the six sense bases... what is mentality-materiality... what is consciousness... etc.

"But, monk, from the complete fading away and cessation of ignorance, whatever wrigglings, contortions, and struggles there are - 'What are activities, and to whom are these activities?' or 'Activities are one thing, and these activities belong to another' or 'the soul is the same as the body' or 'the soul is one thing and the body another.' All those have been abandoned, their roots cut off, made like palm stumps, brought to obliteration, subject to non-arising in the future." The fifth.

6. The Second Discourse on Ignorance as Condition

36. He was dwelling at Sāvatthī, etc. "With ignorance as condition, monks, activities; with activities as condition, consciousness; etc. Thus is the origin of this whole mass of suffering.

"'What is ageing and death, and to whom does this ageing and death belong?' - thus, monks, whoever would say, or 'Ageing and death is one thing, and this ageing and death belongs to another' - thus, monks, whoever would say, both of these are one in meaning, only different in phrasing. Monks, if there is the view 'The soul is the same as the body,' there is no abiding by the holy life. Monks, if there is the view 'The soul is one thing and the body another,' there is no abiding by the holy life. Not approaching these two extremes, monks, the Tathāgata teaches the Dhamma by the middle - 'Birth is the condition for ageing and death.'"

"What is birth... etc. what is existence... what is clinging... what is craving... what is feeling... what is contact... what is the six sense bases... what is mentality-materiality... what is consciousness... 'What are activities, and to whom are these activities?' - thus, monks, whoever would say, or 'Activities are one thing, and these activities belong to another' - thus, monks, whoever would say, both of these are one in meaning, only different in phrasing. Monks, if there is the view 'The soul is the same as the body,' there is no abiding by the holy life. Monks, if there is the view 'The soul is one thing and the body another,' there is no abiding by the holy life. Not approaching these two extremes, monks, the Tathāgata teaches the Dhamma by the middle - 'ignorance is the condition for activities.'"

"But from the complete fading away and cessation of ignorance, whatever wrigglings, contortions, and struggles there are - 'What is ageing and death, and to whom is this ageing and death?' or 'Ageing and death is one thing, and this ageing and death belongs to another' or 'the soul is the same as the body' or 'the soul is one thing and the body another.' All those have been abandoned, their roots cut off, made like palm stumps, brought to obliteration, subject to non-arising in the future.

"But from the complete fading away and cessation of ignorance, whatever wrigglings, contortions, and struggles there are - 'What is birth... etc. what is existence... what is clinging... what is craving... what is feeling... what is contact... what is the six sense bases... what is mentality-materiality... what is consciousness... 'What are activities, and to whom are these activities?' or 'Activities are one thing, and these activities belong to another'; 'the soul is the same as the body' or 'the soul is one thing and the body another.' All those have been abandoned, their roots cut off, made like palm stumps, brought to obliteration, subject to non-arising in the future." The sixth.

7. The Discourse on Not Yours

37. He was dwelling at Sāvatthī, etc. "This body, monks, is not yours nor that of others. This, monks, is old action, conditioned, fashioned by volition, that is to be experienced, should be seen thus."

"Therein, monks, a learned noble disciple attends wisely to dependent origination itself - 'Thus 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; etc. 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; etc. Thus is the cessation of this whole mass of suffering.'" The seventh.

8. The Discourse on Volition

38. At Sāvatthī. "Whatever, monks, one intends, whatever one plans, whatever one has underlying tendencies towards, this becomes an object for the presence of consciousness. When there is an object, there is a support for consciousness. When that consciousness is established and has grown, there is the production of rebirth in the future. When there is the production of rebirth in the future, birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be in the future. Thus is the origin of this whole mass of suffering."

"If, monks, one does not intend, does not plan, but has underlying tendencies, this becomes an object for the presence of consciousness. When there is an object, there is a support for consciousness. When that consciousness is established and has grown, there is the production of rebirth in the future. When there is the production of rebirth in the future, birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be in the future. Thus is the origin of this whole mass of suffering.

"But when, monks, one does not intend, does not plan, and does not have underlying tendencies, this does not become an object for the presence of consciousness. When there is no object, there is no support for consciousness. When that consciousness is unestablished and has not grown, there is no production of rebirth in the future. When there is no production of rebirth in the future, birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease in the future. Thus is the cessation of this whole mass of suffering." The eighth.

9. The Second Discourse on Volition

39. He was dwelling at Sāvatthī, etc. "Whatever, monks, one intends, whatever one plans, whatever one has underlying tendencies towards, this becomes an object for the presence of consciousness. When there is an object, there is a support for consciousness. When that consciousness is established and has grown, there is a descent of mentality-materiality. With mentality-materiality as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling, etc. craving... clinging... existence... 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."

"If, monks, one does not intend, does not plan, but has underlying tendencies, this becomes an object for the presence of consciousness. When there is an object, there is a support for consciousness. When that consciousness is established and has grown, there is a descent of mentality-materiality. With mentality-materiality as condition, the six sense bases, etc. Thus is the origin of this whole mass of suffering.

"But when, monks, one does not intend, does not plan, and does not have underlying tendencies, this does not become an object for the presence of consciousness. When there is no object, there is no support for consciousness. When that consciousness is unestablished and has not grown, there is no descent of mentality-materiality. From the cessation of mentality-materiality comes the cessation of the six sense bases, etc. thus is the cessation of this whole mass of suffering." The ninth.

10. The Third Discourse on Volition

40. He was dwelling at Sāvatthī, etc. "Whatever, monks, one intends, whatever one plans, whatever one has underlying tendencies towards, this becomes an object for the presence of consciousness. When there is an object, there is a support for consciousness. When that consciousness is established and has grown, there is inclination. When there is inclination, there is coming and going. When there is coming and going, there is passing away and rebirth. When there is passing away and rebirth, birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be in the future. Thus is the origin of this whole mass of suffering."

"If, monks, one does not intend, does not plan, but has underlying tendencies, this becomes an object for the presence of consciousness. When there is an object, there is a support for consciousness. When that consciousness is established and has grown, there is inclination. When there is inclination, there is coming and going. When there is coming and going, there is passing away and rebirth. When there is passing away and rebirth, birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be in the future. Thus is the origin of this whole mass of suffering.

"But when, monks, one does not intend, does not plan, and does not have underlying tendencies, this does not become an object for the presence of consciousness. When there is no object, there is no support for consciousness. When that consciousness is unestablished and has not grown, 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, birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease in the future. Thus is the cessation of this whole mass of suffering." The tenth.

The Chapter on Kaḷāra the Khattiya is fourth.

Its summary:

What Has Come to Be, Kaḷāra, and two on Cases of Knowledge;

Two on Ignorance as Condition, Not from You, and three on Volition.

5. The Chapter on Householders

1. The Discourse on the Five Perils and Enmities

41. He was dwelling at Sāvatthī. Then the householder Anāthapiṇḍika approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the householder Anāthapiṇḍika seated to one side, the Blessed One said this -

"When, householder, for a noble disciple five fears and enmities are allayed, and he is endowed with the four factors of stream-entry, and the noble method is well seen and thoroughly penetrated by him with wisdom, he may, if he wishes, declare of himself: 'For me, hell is eliminated, the animal realm is eliminated, the sphere of ghosts is eliminated, the realm of misery, the unfortunate realm, the nether world is eliminated; I am a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'

"What are the five fears and enmities that are allayed? Whatever fear and enmity, householder, one who kills living beings produces pertaining to the present life on account of killing living beings, and produces pertaining to the future life, and experiences mental suffering and displeasure - for one who abstains from killing living beings, that fear and enmity is thus allayed.

"Whatever fear and enmity, householder, one who takes what is not given produces pertaining to the present life on account of taking what is not given, and produces pertaining to the future life, and experiences mental suffering and displeasure - for one who abstains from taking what is not given, that fear and enmity is thus allayed.

"Whatever fear and enmity, householder, one who engages in sexual misconduct produces pertaining to the present life on account of sexual misconduct, and produces pertaining to the future life, and experiences mental suffering and displeasure - for one who abstains from sexual misconduct, that fear and enmity is thus allayed.

"Whatever fear and enmity, householder, a liar produces pertaining to the present life on account of lying, and produces pertaining to the future life, and experiences mental suffering and displeasure - for one who abstains from lying, that fear and enmity is thus allayed.

"Whatever fear and enmity, householder, one who indulges in spirits, liquor, and intoxicants that cause negligence produces pertaining to the present life on account of spirits, liquor, and intoxicants that cause negligence, and produces pertaining to the future life, and experiences mental suffering and displeasure - for one who abstains from spirits, liquor, and intoxicants that cause negligence, that fear and enmity is thus allayed. These are the five fears and enmities that are allayed.

"With which four factors of stream-entry is he endowed? Here, householder, a noble disciple is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.'

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

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

"He is endowed with morality pleasing to the noble ones, unbroken, without gaps, spotless, unblemished, liberating, praised by the wise, not adhered to, conducive to concentration. With these four factors of stream-entry he is endowed.

"And what is the noble method that is well seen and thoroughly penetrated by him with wisdom? Here, householder, a noble disciple attends wisely to dependent origination itself: 'Thus when this exists, that comes to be; when this is absent, that does not exist; from the arising of this, that arises; from the cessation of this, that ceases. That is to say, with ignorance as condition, activities; with activities as condition, consciousness; etc. 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; etc. Thus is the cessation of this whole mass of suffering.'" This is the noble method that is well seen and thoroughly penetrated by him with wisdom.

"When, householder, for a noble disciple these five fears and enmities are allayed, he is endowed with these four factors of stream-entry, and this noble true method is well seen and thoroughly penetrated by wisdom, he may, if he wishes, declare of himself: 'For me, hell is eliminated, the animal realm is eliminated, the sphere of ghosts is eliminated, the realm of misery, the unfortunate realm, the nether world is eliminated; I am a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'

2. The Second Discourse on the Five Perils and Enmities

42. He was dwelling at Sāvatthī, etc. "When, monks, for a noble disciple five fears and enmities are allayed, and he is endowed with the four factors of stream-entry, and the noble method is well seen and thoroughly penetrated by him with wisdom, he may, if he wishes, declare of himself: 'For me, hell is eliminated, the animal realm is eliminated, the sphere of ghosts is eliminated, the realm of misery, the unfortunate realm, the nether world is eliminated; I am a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'

"What are the five fears and enmities that are allayed? Whatever, monks, one who kills living beings, etc. Whatever, monks, one who takes what is not given, etc. Whatever, monks, one who engages in sexual misconduct... Whatever, monks, a liar... Whatever, monks, one who indulges in spirits, liquor, and intoxicants that cause negligence, etc. These are the five fears and enmities that are allayed.

"With which four factors of stream-entry is he endowed? Here, monks, a noble disciple towards the Buddha, etc. Towards the Dhamma... Towards the Community... He is endowed with morality pleasing to the noble ones. With these four factors of stream-entry he is endowed.

"And what is the noble method that is well seen and thoroughly penetrated by him with wisdom? Here, monks, a noble disciple attends wisely and thoroughly to dependent origination itself, etc. This is the noble method that is well seen and thoroughly penetrated by him with wisdom.

"When, monks, for a noble disciple these five fears and enmities are allayed, he is endowed with these four factors of stream-entry, and this noble method is well seen and thoroughly penetrated by him with wisdom, he may, if he wishes, declare of himself: 'For me, hell is eliminated, the animal realm is eliminated, the sphere of ghosts is eliminated, the realm of misery, the unfortunate realm, the nether world is eliminated; I am a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.' The second.

3. The Discourse on Suffering

43. He was dwelling at Sāvatthī, etc. "I will teach you, monks, the origin and passing away of suffering. 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 the origin of suffering? 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. This, monks, is the origin of suffering.

"And what, monks, is the passing away of suffering? 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. From the complete fading away and cessation of that very 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. This, monks, is the passing away of suffering.

"Dependent on the ear and sounds, ear-consciousness arises, etc. dependent on the nose and odours, etc. dependent on the tongue and flavours, etc. dependent on the body and tangible objects, etc. 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. From the complete fading away and cessation of that very 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. This, monks, is the passing away of suffering." The third.

4. The Discourse on the World

44. He was dwelling at Sāvatthī, etc. "I will teach you, monks, the origin and passing away of the world. 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 the origin of the world? 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; 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. This, monks, is the origin of the world.

"Dependent on the ear and sounds, etc. dependent on the nose and odours... dependent on the tongue and flavours... dependent on the body and tangible objects... dependent on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling, etc. with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be. This, monks, is the origin of the world.

"And what, monks, is the passing away of the world? 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. From the complete fading away and cessation of that very craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence, etc. Thus is the cessation of this whole mass of suffering. This, monks, is the passing away of the world.

"Dependent on the ear and sounds, etc. dependent on the nose and odours... dependent on the tongue and flavours... dependent on the body and tangible objects... 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. From the complete fading away and cessation of that very craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence, etc. Thus is the cessation of this whole mass of suffering. This, monks, is the passing away of the world." The fourth.

5. The Discourse on Relatives

45. Thus have I heard - On one occasion the Blessed One was dwelling at Ñātika in the brick house. Then the Blessed One, gone to a private place, in seclusion, spoke this exposition of the Teaching -

"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; with craving as condition, clinging, etc. Thus is the origin of this whole mass of suffering.

"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. From the complete fading away and cessation of that very craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence, etc. Thus is the cessation of this whole mass of suffering.

"Dependent on the ear and sounds, etc. 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. From the complete fading away and cessation of that very craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence, etc. thus is the cessation of this whole mass of suffering."

Now at that time a certain monk was standing within earshot of the Blessed One. The Blessed One saw that monk standing within earshot. Having seen him, he said this to that monk - "Did you hear, monk, this exposition of the Teaching?" "Yes, venerable sir." "Learn, monk, this exposition of the Teaching; master, monk, this exposition of the Teaching; remember, monk, this exposition of the Teaching. This exposition of the Teaching is beneficial, monk, and is fundamental to the holy life." The fifth.

6. The Discourse about a Certain Brahmin

46. He was dwelling at Sāvatthī. Then a certain brahmin 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, that brahmin said this to the Blessed One -

"What then, Master Gotama, does the one who acts experience the result?" "'The one who acts experiences the result' - this, brahmin, is one extreme."

"What then, Master Gotama, does one act and another experience the result?" "'One acts, another experiences the result' - this, brahmin, is the second extreme. Not approaching these two extremes, brahmin, the Tathāgata teaches the Dhamma by the middle - 'With ignorance as condition, activities; with activities as condition, consciousness; etc. 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; etc. Thus is the cessation of this whole mass of suffering.'"

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

7. The Discourse to Jāṇussoṇi

47. He was dwelling at Sāvatthī. Then the brahmin Jāṇussoṇi approached the Blessed One; having approached, together with the Blessed One... etc. Seated to one side, the brahmin Jāṇussoṇi said this to the Blessed One -

"What then, Master Gotama, does all exist?" "'All exists' - this, brahmin, is one extreme."

"What then, Master Gotama, does all not exist?" "'All does not exist' - this, brahmin, is the second extreme. Not approaching these two extremes, brahmin, the Tathāgata teaches the Dhamma by the middle - 'With ignorance as condition, activities; with activities as condition, consciousness; etc. 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; etc. Thus is the cessation of this whole mass of suffering.'"

When this was said, the brahmin Jāṇussoṇi said this to the Blessed One - "Excellent, Master Gotama! Etc. gone for refuge for life." The seventh.

8. The Discourse on the Cosmologist

48. He was dwelling at Sāvatthī. Then a brahmin who was a worldly philosopher approached the Blessed One... etc. Seated to one side, the brahmin who was a worldly philosopher said this to the Blessed One -

"What then, Master Gotama, does all exist?" "'All exists', brahmin, this is the first worldly knowledge."

"What then, Master Gotama, does all not exist?" "'All does not exist', brahmin, this is the second worldly knowledge."

"What then, Master Gotama, is all a unity?" "'All is a unity', brahmin, this is the third worldly knowledge."

"What then, Master Gotama, is all a plurality?" "'All is a plurality', brahmin, this is the fourth worldly knowledge."

"Not approaching these two extremes, brahmin, the Tathāgata teaches the Dhamma by the middle - 'With ignorance as condition, activities; with activities as condition, consciousness; etc. 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; etc. Thus is the cessation of this whole mass of suffering.'"

When this was said, the brahmin who was a worldly philosopher said this to the Blessed One - "Excellent, Master Gotama! Etc. From this day forth, may he remember me as a lay follower who has gone for refuge for life." The eighth.

9. The Discourse on the Noble Disciple

49. He was dwelling at Sāvatthī, etc. "Monks, for an instructed noble disciple it is not thus - 'What now, when what exists does what exist, from the arising of what does what arise? When what exists does mentality-materiality exist, when what exists do the six sense bases exist, when what exists does contact exist, when what exists does feeling exist, when what exists does craving exist, when what exists does clinging exist, when what exists does existence exist, when what exists does birth exist, when what exists does ageing and death exist?'

"But, monks, for an instructed noble disciple there is knowledge here not dependent on others - 'When this exists, that comes to be; from the arising of this, that arises. When consciousness exists, mentality-materiality exists; when mentality-materiality exists, the six sense bases exist; when the six sense bases exist, contact exists; when contact exists, feeling exists; when feeling exists, craving exists; when craving exists, clinging exists; when clinging exists, existence exists; when existence exists, birth exists; when birth exists, ageing and death exist.' He thus understands: 'Thus this world arises.'"

"Monks, for an instructed noble disciple it is not thus - 'What now, when what is absent does what not exist, from the cessation of what does what cease? When what is absent does mentality-materiality not exist, when what is absent do the six sense bases not exist, when what is absent does contact not exist, when what is absent does feeling not exist, when what is absent does craving not exist, when what is absent does clinging not exist, when what is absent does existence not exist, when what is absent does birth not exist, when what is absent does ageing and death not exist?'

"But, monks, for an instructed noble disciple there is knowledge here not dependent on others - 'When this is absent, that does not exist; from the cessation of this, that ceases. When consciousness is absent, mentality-materiality does not exist; when mentality-materiality is absent, the six sense bases do not exist, etc. existence does not exist, birth does not exist, when birth is absent, ageing and death do not exist.' He thus understands: 'Thus this world ceases.'"

10. The Second Discourse on the Noble Disciple

50. He was dwelling at Sāvatthī, etc. "Monks, for an instructed noble disciple it is not thus - 'What now, when what exists does what exist, from the arising of what does what arise? When what exists do activities exist, when what exists does consciousness exist, when what exists does mentality-materiality exist, when what exists do the six sense bases exist, when what exists does contact exist, when what exists does feeling exist, when what exists does craving exist, when what exists does clinging exist, when what exists does existence exist, when what exists does birth exist, when what exists does ageing and death exist?'

"But, monks, for an instructed noble disciple there is knowledge here not dependent on others - 'When this exists, that comes to be; from the arising of this, that arises. When ignorance exists, activities exist; when activities exist, consciousness exists; When consciousness exists, mentality-materiality exists; when mentality-materiality exists, the six sense bases exist; when the six sense bases exist, contact exists; when contact exists, feeling exists; when feeling exists, craving exists; when craving exists, clinging exists; when clinging exists, existence exists; when existence exists, birth exists; when birth exists, ageing and death exist.' He thus understands: 'Thus this world arises.'"

"Monks, for an instructed noble disciple it is not thus - 'What now, when what is absent does what not exist, from the cessation of what does what cease? When what is absent do activities not exist, when what is absent does consciousness not exist, when what is absent does mentality-materiality not exist, when what is absent do the six sense bases not exist, when what is absent does contact not exist, when what is absent does feeling not exist, when what is absent does craving not exist, etc. clinging... existence... birth... when what is absent does ageing and death not exist?'

"But, monks, for an instructed noble disciple there is knowledge here not dependent on others - 'When this is absent, that does not exist; from the cessation of this, that ceases. When ignorance is absent, activities do not exist; when activities are absent, consciousness does not exist; When consciousness is absent, mentality-materiality does not exist; when mentality-materiality is absent, the six sense bases do not exist, etc. when birth is absent, ageing and death do not exist.' He thus understands: 'Thus this world ceases.'"

"Since, monks, a noble disciple thus understands as it really is the origin and passing away of the world, this is called, monks, a noble disciple who is accomplished in right view, and also accomplished in vision, and also has arrived at this Good Teaching, and also sees this Good Teaching, and also is endowed with a learner's knowledge, and also is endowed with a learner's true knowledge, and also has attained the stream of the Teaching, and also is a noble one of penetrative wisdom, and also stands having reached the door to the Deathless." The tenth.

The Chapter on Householders is fifth.

Its summary:

Two on the five perils of enmity were spoken, suffering and the world and Ñātika;

A certain one and Jāṇussoṇi, and with the cosmologist as eighth;

Two on the noble disciple were spoken, by that the chapter is called.

6. The Chapter on Suffering

1. The Discourse on Investigation

51. 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 -

"In what respect, monks, should a monk investigating investigate for the complete destruction of suffering in every respect?" "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." "If so, monks, listen, pay close attention, I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"Here, monks, a monk investigating investigates - 'This manifold, various suffering that arises in the world - ageing and death; what is the source of this suffering, what is its origin, what gives birth to it, what is its production? When what exists does ageing and death exist, when what is absent does ageing and death not exist?' He investigating thus understands - 'This manifold, various suffering that arises in the world - ageing and death, this suffering has birth as its source, birth as its origin, birth gives birth to it, birth is its production. When birth exists, ageing and death exist; when birth is absent, ageing and death do not exist.'

"He understands ageing and death, understands the origin of ageing and death, understands the cessation of ageing and death, and understands the practice that is suitable for leading to the cessation of ageing and death; he is thus practising and living in conformity with the Teaching; this is called, monks, a monk practising for the complete destruction of suffering in every respect, for the cessation of ageing and death.

"Then further, investigating he investigates - 'But this birth, what is its source, what is its origin, what gives birth to it, what is its production? When what exists does birth exist, when what is absent does birth not exist?' He investigating thus understands - 'Birth has existence as its source, existence as its origin, existence gives birth to it, existence is its production; when existence exists, birth exists; when existence is absent, birth does not exist.'

"He understands birth, understands the origin of birth, understands the cessation of birth, and understands the practice that is suitable for leading to the cessation of birth; he is thus practising and living in conformity with the Teaching; this is called, monks, a monk practising for the complete destruction of suffering in every respect, for the cessation of birth.

"Then further, investigating he investigates - 'But this existence, what is its source?... etc. But this clinging, what is its source?... But this craving, what is its source?... feeling... contact... But these six sense bases, what is their source?... But this mentality-materiality... But this consciousness... But these activities, what is their source, what is their origin, what gives birth to them, what is their production? When what exists do activities exist, when what is absent do activities not exist?' He investigating thus understands - 'Activities have ignorance as their source, ignorance as their origin, ignorance gives birth to them, ignorance is their production; when ignorance exists, activities exist; when ignorance is absent, activities do not exist.'"

"He understands activities, understands the origin of activities, understands the cessation of activities, and understands the practice leading to the cessation of activities that is suitable for it, and he is practising accordingly, living in conformity with the Teaching; this is called, monks, a monk practising in every respect rightly for the complete destruction of suffering, for the cessation of activities.

"When, monks, a male person gone to ignorance generates a meritorious volitional activity, consciousness fares on to the meritorious. If he generates a demeritorious volitional activity, consciousness fares on to the demeritorious. If he generates an imperturbable volitional activity, consciousness fares on to the imperturbable. But when, monks, for a monk ignorance has been abandoned and true knowledge has arisen, he, through the fading away of ignorance and the arising of true knowledge, neither generates meritorious volitional activity, nor generates demeritorious volitional activity, nor generates imperturbable volitional activity. Not generating, not constructing, 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.'

"If he feels a pleasant feeling, he understands that it is impermanent, he understands that it is not clung to, he understands that it is not delighted in. If he feels a painful feeling, he understands that it is impermanent, he understands that it is not clung to, he understands that it is not delighted in. If he feels a neither-unpleasant-nor-pleasant feeling, he understands that it is impermanent, he understands that it is not clung to, he understands that it is not delighted in. 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, beyond the exhaustion of life, right here all that is felt, not delighted in, will become cool; the bodily remains will be left over.'

"Just as, monks, a man having lifted a hot pot from a potter's kiln might set it down on a level piece of ground. There whatever heat there is would be appeased right there, the potsherds would remain. Just so, monks, a monk feeling a feeling bounded by the body 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, beyond the exhaustion of life, right here all that is felt, not delighted in, will become cool; the bodily remains will be left over.'

"What do you think, monks, would a monk who has eliminated the mental corruptions generate meritorious volitional activity or demeritorious volitional activity or imperturbable volitional activity?" "No, Venerable Sir." "Or else, with activities being altogether absent, from the cessation of activities, would consciousness be discerned?" "No, Venerable Sir." "Or else, with consciousness being altogether absent, from the cessation of consciousness, would mentality-materiality be discerned?" "No, Venerable Sir." "Or else, with mentality-materiality being altogether absent, from the cessation of mentality-materiality, would the six sense bases be discerned?" "No, Venerable Sir." "Or else, with the six sense bases being altogether absent, from the cessation of the six sense bases, would contact be discerned?" "No, Venerable Sir." "Or else, with contact being altogether absent, from the cessation of contact, would feeling be discerned?" "No, Venerable Sir." "Or else, with feeling being altogether absent, from the cessation of feeling, would craving be discerned?" "No, Venerable Sir." "Or else, with craving being altogether absent, from the cessation of craving, would clinging be discerned?" "No, Venerable Sir." "Or else, with clinging being altogether absent, from the cessation of clinging, would existence be discerned?" "No, Venerable Sir." "Or else, with existence being altogether absent, from the cessation of existence, would birth be discerned?" "No, Venerable Sir." "Or else, with birth being altogether absent, from the cessation of birth, would ageing and death be discerned?" "No, Venerable Sir."

"Good, good, monks, thus it is, monks, not otherwise. Have faith in me regarding this, monks, resolve upon it, be without uncertainty here, without doubt. This itself is the end of suffering." The first.

2. The Discourse on Clinging

52. He was dwelling at Sāvatthī, etc. "Monks, for one dwelling observing gratification in phenomena subject to clinging, craving increases. 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."

"Just as, monks, a great mass of fire of ten or twenty or thirty or forty cartloads of wood might burn. There a man from time to time might throw in dry grass, might throw in dry cow-dung, might throw in dry wood. Thus indeed, monks, that great mass of fire, with that nutriment, with that fuel, would burn for a long time, for a long duration. Just so, monks, for one dwelling observing gratification in phenomena subject to clinging, craving increases. With craving as condition, clinging, etc. Thus is the origin of this whole mass of suffering.

"Monks, for one dwelling observing danger in phenomena subject to clinging, craving ceases. 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.

"Just as, monks, a great mass of fire of ten or twenty or thirty or forty cartloads of wood might burn; there a man would not from time to time throw in dry grass, would not throw in dry cow-dung, would not throw in dry wood. Thus indeed, monks, that great mass of fire, through the exhaustion of the former fuel and through the non-supply of other fuel, being without nutriment, would be extinguished. Just so, monks, for one dwelling observing danger in phenomena subject to clinging, craving ceases; from the cessation of craving comes the cessation of clinging, etc. thus is the cessation of this whole mass of suffering." The second.

3. The Discourse on Mental Fetters

53. He was dwelling at Sāvatthī, etc. "Monks, for one dwelling observing gratification in phenomena subject to mental fetters, craving increases. 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."

"Just as, monks, an oil lamp would burn dependent on oil and dependent on a wick. There a man from time to time would pour in oil and would supply the wick. Thus indeed, monks, that oil lamp, with that nutriment, with that fuel, would burn for a long time, for a long duration. Just so, monks, for one dwelling observing gratification in phenomena subject to mental fetters, craving increases. 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.

"Monks, for one dwelling observing danger in phenomena subject to mental fetters, craving ceases. 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.

"Just as, monks, an oil lamp would burn dependent on oil and dependent on a wick. There a man would not from time to time pour in oil, would not supply the wick. Thus indeed, monks, that oil lamp, through the exhaustion of the former fuel and through the non-supply of other fuel, being without nutriment, would be extinguished. Just so, monks, for one dwelling observing danger in phenomena subject to mental fetters, craving ceases. From the cessation of craving comes the cessation of clinging, etc. thus is the cessation of this whole mass of suffering." The third.

4. The Second Discourse on Mental Fetters

54. He was dwelling at Sāvatthī, etc. "Just as, monks, an oil lamp would burn dependent on oil and dependent on a wick. There a man from time to time would pour in oil and would supply the wick. Thus indeed, monks, that oil lamp, with that nutriment, with that fuel, would burn for a long time, for a long duration. Just so, monks, for one dwelling observing gratification in phenomena subject to mental fetters, craving increases. With craving as condition, clinging, etc. Thus is the origin of this whole mass of suffering."

5. The Discourse on the Great Tree

55. He was dwelling at Sāvatthī, etc. "Monks, for one dwelling observing gratification in phenomena subject to clinging, craving increases. With craving as condition, clinging; with clinging as condition, existence, etc. Thus is the origin of this whole mass of suffering."

"Just as, monks, a great tree. Whatever roots of it go downwards, and whatever go sideways, all those bring nutriment upwards. Thus indeed, monks, that great tree, with that nutriment, with that fuel, would remain for a long time, for a long duration. Just so, monks, for one dwelling observing gratification in phenomena subject to clinging, craving increases. With craving as condition, clinging, etc. Thus is the origin of this whole mass of suffering.

"Just as, monks, a great tree. Then a man might come along having taken a spade and basket. He might cut that tree at the root, having cut the root he might dig around it, having dug around it he might pull out the roots, even those as small as a usīra grass stalk. He might cut that tree into fragments, having cut it into fragments he might split it, having split it he might make it into splinters, having made it into splinters he might dry it in wind and heat; having dried it in wind and heat he might burn it with fire, having burnt it with fire he might make it into ashes, having made it into ashes he might winnow it in a strong wind or let it be carried away by a swift-flowing river. Thus indeed, monks, that great tree would be with its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Just so, monks, for one dwelling observing danger in phenomena subject to clinging, craving ceases. From the cessation of craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence, etc. thus is the cessation of this whole mass of suffering." The fifth.

6. The Second Discourse on the Great Tree

56. He was dwelling at Sāvatthī, etc. "Just as, monks, a great tree. Whatever roots of it go downwards, and whatever go sideways, all those bring nutriment upwards. Thus indeed, monks, that great tree, with that nutriment, with that fuel, would remain for a long time, for a long duration. Just so, monks, for one dwelling observing gratification in phenomena subject to clinging, craving increases. With craving as condition, clinging, etc. Thus is the origin of this whole mass of suffering."

"Just as, monks, a great tree. Then a man might come along having taken a spade and basket. He might cut that tree at the root, having cut the root he might dig around it, having dug around it he might pull out the roots, etc. Or let it be carried away by a swift-flowing river. Thus indeed, monks, that great tree would be with its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Just so, monks, for one dwelling observing danger in phenomena subject to clinging, craving ceases. From the cessation of craving comes the cessation of clinging, etc. thus is the cessation of this whole mass of suffering." The sixth.

7. The Discourse on the Young Tree

57. He was dwelling at Sāvatthī, etc. "Monks, for one dwelling observing gratification in phenomena subject to mental fetters, craving increases. With craving as condition, clinging, etc. Thus is the origin of this whole mass of suffering."

"Just as, monks, there might be a young tree. A man from time to time might clean its roots, from time to time might give it soil, from time to time might give it water. Thus indeed, monks, that young tree, with that nutriment, with that fuel, would attain growth, increase, and expansion. Just so, monks, for one dwelling observing gratification in phenomena subject to mental fetters, craving increases. With craving as condition, clinging, etc. Thus is the origin of this whole mass of suffering.

"Monks, for one dwelling observing danger in phenomena subject to mental fetters, craving ceases. From the cessation of craving comes the cessation of clinging, etc. Thus is the cessation of this whole mass of suffering.

"Just as, monks, there might be a young tree. Then a man might come along having taken a spade and basket, etc. Or let it be carried away by a swift-flowing river. Thus indeed, monks, that young tree would be with its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Just so, monks, for one dwelling observing danger in phenomena subject to mental fetters, craving ceases. From the cessation of craving comes the cessation of clinging, etc. thus is the cessation of this whole mass of suffering." The seventh.

8. The Discourse on Mentality-Materiality

58. He was dwelling at Sāvatthī, etc. "Monks, for one dwelling observing gratification in phenomena subject to mental fetters, there is a descent of mentality-materiality. With mentality-materiality as condition, the six sense bases, etc. Thus is the origin of this whole mass of suffering."

"Just as, monks, a great tree. Whatever roots of it go downwards, and whatever go sideways, all those bring nutriment upwards. Thus indeed, monks, that great tree, with that nutriment, with that fuel, would remain for a long time, for a long duration. Just so, monks, for one dwelling observing gratification in phenomena subject to mental fetters, there is a descent of mentality-materiality, etc.

"Monks, for one dwelling observing danger in phenomena subject to mental fetters, there is no descent of mentality-materiality. From the cessation of mentality-materiality comes the cessation of the six sense bases, etc. Thus is the cessation of this whole mass of suffering.

"Just as, monks, a great tree. Then a man might come along having taken a spade and basket, etc. subject to non-arising in the future. Just so, monks, for one dwelling observing danger in phenomena subject to mental fetters, there is no descent of mentality-materiality. From the cessation of mentality-materiality comes the cessation of the six sense bases, etc. thus is the cessation of this whole mass of suffering." The eighth.

9. The Discourse on Consciousness

59. He was dwelling at Sāvatthī, etc. "Monks, for one dwelling observing gratification in phenomena subject to mental fetters, there is a descent of consciousness. With consciousness as condition, mentality-materiality, etc. Thus is the origin of this whole mass of suffering."

"Just as, monks, a great tree. Whatever roots of it, etc. Just so, monks, for one dwelling observing gratification in phenomena subject to mental fetters, there is a descent of consciousness, etc.

"Monks, for one dwelling observing danger in phenomena subject to mental fetters, there is no descent of consciousness. From the cessation of consciousness comes the cessation of mentality-materiality, etc. Thus is the cessation of this whole mass of suffering.

"Just as, monks, a great tree. Then a man might come along having taken a spade and basket, etc. subject to non-arising in the future. Just so, monks, for one dwelling observing danger in phenomena subject to mental fetters, there is no descent of consciousness. From the cessation of consciousness comes the cessation of mentality-materiality, etc. thus is the cessation of this whole mass of suffering." The ninth.

10. The Discourse on Causation

60. On one occasion the Blessed One was dwelling among the Kurus, where there was a market town of the Kurus named Kammāsadhamma. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir! How deep this dependent origination is, Venerable Sir, and how deep its appearance, and yet to me it seems as if utterly clear."

"Do not say so, Ānanda, do not say so, Ānanda! This dependent origination is deep, Ānanda, and deep in its appearance. Through not understanding, through not penetrating this teaching, Ānanda, this generation has become like a tangled ball of thread, like a matted ball of string, like muñja grass and pabbaja reeds, and does not pass beyond the realm of misery, the unfortunate realm, the nether world, the round of rebirths.

"Ānanda, for one dwelling observing gratification in phenomena subject to clinging, craving increases. 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.

"Just as, Ānanda, a great tree. Whatever roots of it go downwards, and whatever go sideways, all those bring nutriment upwards. Thus indeed, Ānanda, that great tree, with that nutriment, with that fuel, would remain for a long time, for a long duration. Just so, Ānanda, for one dwelling observing gratification in phenomena subject to clinging, craving increases. With craving as condition, clinging; with clinging as condition, existence, etc. Thus is the origin of this whole mass of suffering.

"Ānanda, for one dwelling observing danger in phenomena subject to clinging, craving ceases. From the cessation of craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence, etc. Thus is the cessation of this whole mass of suffering.

"Just as, Ānanda, a great tree. Then a man might come along having taken a spade and basket. He might cut that tree at the root, having cut the root he might dig around it, having dug around it he might pull out the roots, even those as small as a usīra grass stalk. He might cut that tree into fragments. Having cut it into fragments he might split it; having split it he might make it into splinters, having made it into splinters he might dry it in wind and heat, having dried it in wind and heat he might burn it with fire, having burnt it with fire he might make it into ashes, having made it into ashes he might winnow it in a strong wind or let it be carried away by a swift-flowing river. Thus indeed, Ānanda, that great tree would be with its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Just so, Ānanda, for one dwelling observing danger in phenomena subject to clinging, craving ceases. 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." The tenth.

The Chapter on Suffering is sixth.

Its summary:

Investigation and Clinging, and two on Mental Fetters;

Two spoken with the Great Tree, and the seventh with the Young;

Mentality-Materiality and Consciousness, and with Causality - these are ten.

7. The Great Chapter

1. The Discourse on the Uninstructed

61. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park... etc. "An ignorant worldling, monks, might become disenchanted with this body made of the four primary elements, might become dispassionate, might become liberated. What is the reason for this? There is seen, monks, the accumulation and diminution, the taking up and the laying down of this body made of the four primary elements. Therefore therein an ignorant worldling might become disenchanted, might become dispassionate, might become liberated.

"But that which is called mind, or mentality, or consciousness - therein an ignorant worldling is not able to become disenchanted, not able to become dispassionate, not able to become liberated. What is the reason for this? For a long time, monks, this has been clung to, appropriated, and adhered to by the ignorant worldling - 'This is mine, this I am, this is my self.' Therefore therein an ignorant worldling is not able to become disenchanted, not able to become dispassionate, not able to become liberated.

"It would be better, monks, for an ignorant worldling to approach this body made of the four primary elements as self rather than the mind. What is the reason for this? This body made of the four primary elements is seen lasting for one year, lasting for two years, lasting for three years, lasting for four years, lasting for five years, lasting for ten years, lasting for twenty years, lasting for thirty years, lasting for forty years, lasting for fifty years, lasting for a hundred years, and even longer.

"But that which is called mind, or mentality, or consciousness - by night and by day one thing arises and another ceases. Just as, monks, a monkey roaming through the forest wilds seizes a branch, and having released that, seizes another, and having released that, seizes another; just so, monks, that which is called mind, or mentality, or consciousness - by night and by day one thing arises and another ceases.

"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.'" The first.

2. The Second Discourse on the Uninstructed

62. He was dwelling at Sāvatthī, etc. "An ignorant worldling, monks, might become disenchanted with this body made of the four primary elements, might become dispassionate, might become liberated. What is the reason for this? There is seen, monks, the accumulation and diminution, the taking up and the laying down of this body made of the four primary elements. Therefore therein an ignorant worldling might become disenchanted, might become dispassionate, might become liberated. But that which is called mind, or mentality, or consciousness - therein an ignorant worldling is not able to become disenchanted, not able to become dispassionate, not able to become liberated. What is the reason for this? For a long time, monks, this has been clung to, appropriated, and adhered to by the ignorant worldling - 'This is mine, this I am, this is my self.' Therefore therein an ignorant worldling is not able to become disenchanted, not able to become dispassionate, not able to become liberated."

"Therein, monks, a learned noble disciple attends wisely to dependent origination itself - 'Thus when this exists, that comes to be; from the arising of this, that arises; when this is absent, that does not exist; from the cessation of this, that ceases.' Dependent on contact experienced as pleasant, monks, a pleasant feeling arises. 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. Dependent on contact experienced as unpleasant, monks, an unpleasant feeling arises. 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. Dependent on contact experienced as neither-unpleasant-nor-pleasant, monks, a neither-unpleasant-nor-pleasant feeling arises. 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.

"Just as, monks, from the friction and combination of two sticks, heat is produced, fire is generated. From the separation and dispersal of those very two sticks, whatever heat arising from that ceases, that is appeased; just so, monks, dependent on contact experienced as pleasant, a pleasant feeling arises. 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, etc. Dependent on contact experienced as neither-unpleasant-nor-pleasant, a neither-unpleasant-nor-pleasant feeling arises. 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.

"Seeing thus, monks, a learned noble disciple becomes disenchanted with contact, 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.'" The second.

3. The Discourse on the Simile of the Son's Flesh

63. At Sāvatthī, etc. "Monks, there are these four nutriments for the presence of beings or for the support of those seeking birth. Which four? Edible food, gross or subtle, contact is the second, mental volition is the third, consciousness is the fourth. These, monks, are the four nutriments for the presence of beings or for the support of those seeking birth."

"And how, monks, should edible food be seen? Just as, monks, a wife and husband, having taken a small provision, might set out on a wilderness path. They would have an only son, dear and agreeable. Then, monks, for those two, wife and husband, gone into the wilderness, that small amount of provision would go to utter elimination and exhaustion. And there would be for them a remainder of the wilderness not crossed over. Then, monks, for those two, wife and husband, it would occur thus - 'Our small amount of provision has been completely eliminated and exhausted. And there is this remainder of the wilderness not crossed over. What if we were to kill this only son, dear and agreeable, and having made dried meat and meat strips, eating the flesh of our son, we might thus cross over the remainder of the wilderness, lest all three of us perish.' Then, monks, those two, wife and husband, having killed that only son, dear and agreeable, and having made dried meat and meat strips, eating the flesh of their son, would thus cross over the remainder of the wilderness. They would eat the flesh of their son and beat their breasts - 'Where are you, only son, where are you, only son!'

"What do you think, monks, would they eat that food for amusement, or for intoxication, or for adornment, or for beautification?" "No, Venerable Sir." "Would they not, monks, eat that food only for the purpose of crossing over the wilderness?" "Yes, venerable sir." "Just so, monks, I say edible food should be seen." When edible food, monks, is fully understood, lust for the five strands of sensual pleasure is fully understood. When lust for the five strands of sensual pleasure is fully understood, there is no mental fetter by which a noble disciple, being fettered, would come back again to this world.

"And how, monks, should contact as nutriment be seen? Just as, monks, a skinless cow, if she were to stand depending on a wall. Whatever creatures dwelling on the wall, they would eat her. If she were to stand depending on a tree, whatever creatures dwelling on the tree, they would eat her. If she were to stand depending on water, whatever creatures dwelling in the water, they would eat her. If she were to stand depending on the open air, whatever creatures dwelling in the open air, they would eat her. For whatever, monks, that skinless cow were to stand depending on, whatever creatures dwelling there, they would eat her. Just so, monks, I say contact as nutriment should be seen. When contact as nutriment, monks, is fully understood, the three feelings are fully understood. When the three feelings are fully understood, I say there is nothing further to be done by a noble disciple.

"And how, monks, should mental volition as nutriment be seen? Just as, monks, there might be a charcoal pit, more than a man's height deep, full of glowing embers, without flame, without smoke. Then a man might come along, wishing to live, not wishing to die, wishing for happiness, averse to suffering. Two strong men, having seized him by both arms, might drag him towards that charcoal pit. Then, monks, that man's volition would be far away, his longing would be far away, his aspiration would be far away. What is the reason for this? For thus, monks, it occurs to that man: 'I will fall into this charcoal pit, on that account I will undergo death or suffering like death.' Just so, monks, I say 'mental volition as nutriment should be seen.' When, monks, mental volition as nutriment is fully understood, the three cravings are fully understood. When the three cravings are fully understood, I say there is nothing further to be done by a noble disciple.

"And how, monks, should consciousness as nutriment be seen? Just as, monks, 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 during the day with three hundred spears, on that account experience suffering and displeasure?" "Even being struck with one spear, venerable sir, he would on that account experience suffering and displeasure; what then to say of being struck with three hundred spears!" "Just so, monks, I say consciousness as nutriment should be seen. When, monks, consciousness as nutriment is fully understood, mentality-materiality is fully understood; when mentality-materiality is fully understood, I say there is nothing further to be done by a noble disciple." The third.

4. The Discourse on the Presence of Lust

64. He was dwelling at Sāvatthī, etc. "Monks, there are these four nutriments for the presence of beings or for the support of those seeking birth. Which four? Edible food, gross or subtle, contact is the second, mental volition is the third, consciousness is the fourth. These, monks, are the four nutriments for the presence of beings or for the support of those seeking birth."

"If, monks, regarding edible food there is lust, there is delight, there is craving, consciousness is established there and has grown. Where consciousness is established and has grown, there is a descent of mentality-materiality. Where there is a descent of mentality-materiality, there is growth of activities. Where there is growth of activities, there is the production of rebirth in the future. Where there is the production of rebirth in the future, there is birth, ageing and death in the future. Where there is birth, ageing and death in the future, that, monks, I say is with sorrow, with anguish, with tribulation.

"If, monks, regarding contact as nutriment, etc. if, monks, regarding mental volition as nutriment, if, monks, regarding consciousness as nutriment there is lust, there is delight, there is craving, consciousness is established there and has grown. Where consciousness is established and has grown, there is a descent of mentality-materiality. Where there is a descent of mentality-materiality, there is growth of activities. Where there is growth of activities, there is the production of rebirth in the future. Where there is the production of rebirth in the future, there is birth, ageing and death in the future. Where there is birth, ageing and death in the future, that, monks, I say is with sorrow, with anguish, with tribulation.

"Just as, monks, a washerman or a painter, with dye or lac or turmeric or indigo or crimson, on a well-polished board or wall or cloth, might create a woman's form or a man's form complete with all major and minor limbs; just so, monks, if regarding edible food there is lust, there is delight, there is craving, consciousness is established there and has grown. Where consciousness is established and has grown, there is a descent of mentality-materiality. Where there is a descent of mentality-materiality, there is growth of activities. Where there is growth of activities, there is the production of rebirth in the future. Where there is the production of rebirth in the future, there is birth, ageing and death in the future. Where there is birth, ageing and death in the future, that, monks, I say is with sorrow, with anguish, with tribulation.

"If, monks, regarding edible food as nutriment there is no lust, there is no delight, there is no craving, consciousness there is unestablished, not grown. Where consciousness is unestablished, not grown, there is no descent of mentality-materiality. Where there is no descent of mentality-materiality, there is no growth of activities. Where there is no growth of activities, there is no production of rebirth in the future. Where there is no production of rebirth in the future, there is no birth, ageing, and death in the future. Where there is no birth, ageing, and death in the future, that, monks, I say is without sorrow, without anguish, without despair.

"If, monks, regarding contact as nutriment, etc. if, monks, regarding mental volition as nutriment, If, monks, regarding consciousness as nutriment there is no lust, there is no delight, there is no craving, consciousness there is unestablished, not grown. Where consciousness is unestablished, not grown, there is no descent of mentality-materiality. Where there is no descent of mentality-materiality, there is no growth of activities. Where there is no growth of activities, there is no production of rebirth in the future. Where there is no production of rebirth in the future, there is no birth, ageing, and death in the future. Where there is no birth, ageing, and death in the future, that, monks, I say is without sorrow, without anguish, without despair.

"Just as, monks, a pinnacle building or a pinnacle hall with windows on the northern or southern or eastern side, when the sun is rising, having entered through the window, where would the ray be established?" "On the western wall, venerable sir." "If, monks, there were no western wall, where would it be established?" "On the earth, venerable sir." "If, monks, there were no earth, where would it be established?" "In water, venerable sir." "If, monks, there were no water, where would it be established?" "Unestablished, venerable sir." "Just so, monks, if regarding edible food as nutriment there is no lust, there is no delight, there is no craving... etc.

"If, monks, regarding contact as nutriment... if, monks, regarding mental volition as nutriment, If, monks, regarding consciousness as nutriment there is no lust, there is no delight, there is no craving, consciousness there is unestablished, not grown. Where consciousness is unestablished, not grown, there is no descent of mentality-materiality. Where there is no descent of mentality-materiality, there is no growth of activities. Where there is no growth of activities, there is no production of rebirth in the future. Where there is no production of rebirth in the future, there is no birth, ageing, and death in the future. Where there is no birth, ageing, and death in the future, that, monks, I say is without sorrow, without anguish, without despair." The fourth.

5. The Discourse on the City

65. He was dwelling at Sāvatthī, etc. "Before the enlightenment, monks, while still unenlightened, being just a Bodhisatta, this occurred to me - 'Alas, this world has fallen into difficulty - it is born and ages and dies and passes away and is reborn. And yet it does not understand the escape from this suffering of ageing and death. When indeed will the escape from this suffering of ageing and death become known?' This occurred to me, monks - 'When what exists does ageing and death exist? What is the condition for ageing and death?' Then, monks, through wise attention, there was a full realization by wisdom for me: 'When birth exists, ageing and death exists; birth is the condition for ageing and death.'

"This occurred to me, monks - 'When what exists does birth exist? etc. existence exists... clinging exists... craving exists... feeling exists... contact exists... the six sense bases exist... mentality-materiality exists... What is the condition for mentality-materiality?' Then, monks, through wise attention, there was a full realization by wisdom for me: 'When consciousness exists, mentality-materiality exists; consciousness is the condition for mentality-materiality.' This occurred to me, monks - 'When what exists does consciousness exist? What is the condition for consciousness?' Then, monks, through wise attention, there was a full realization by wisdom for me: 'When mentality-materiality exists, consciousness exists; mentality-materiality is the condition for consciousness.'

"This occurred to me, monks - This consciousness turns back from mentality-materiality, it does not go further. To this extent one may be born or age or die or pass away or be reborn, that is to say: with mentality-materiality as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, the six sense bases; with the six sense bases as condition, contact, etc. Thus is the origin of this whole mass of suffering. 'Origin, origin' - thus, monks, regarding things not heard before, vision arose for me, knowledge arose, wisdom arose, true knowledge arose, light arose.

"This occurred to me, monks - 'When what is absent does ageing and death not exist? From the cessation of what comes the cessation of ageing and death?' Then, monks, through wise attention, there was a full realization by wisdom for me: 'When birth is absent, ageing and death does not exist; from the cessation of birth comes the cessation of ageing and death.' This occurred to me, monks - 'When what is absent does birth not exist? etc. existence does not exist, clinging does not exist, craving does not exist, feeling does not exist, contact does not exist, the six sense bases do not exist, mentality-materiality does not exist. From the cessation of what comes the cessation of mentality-materiality?' Then, monks, through wise attention, there was a full realization by wisdom for me: 'When consciousness is absent, mentality-materiality does not exist; from the cessation of consciousness comes the cessation of mentality-materiality.'

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

"This occurred to me, monks - 'This path to enlightenment has been attained by me, that is to say: from the cessation of mentality-materiality comes the cessation of consciousness; from the cessation of consciousness comes the cessation of mentality-materiality; from the cessation of mentality-materiality comes the cessation of the six sense bases; from the cessation of the six sense bases comes the cessation of contact; etc. Thus is the cessation of this whole mass of suffering. 'Cessation, cessation' - thus for me, monks, regarding things not heard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose.

"Just as, monks, a man roaming in the forest wilds might see an ancient path, an ancient road, followed by people of former times. He might follow that. Following that, he might see an ancient city, an ancient royal city, inhabited by people of former times, endowed with parks, endowed with groves, endowed with ponds, having ramparts, delightful. Then, monks, that man might report to the king or the king's chief minister - 'May you know, venerable sir - I saw, while roaming in the forest wilds, an ancient path, an ancient road, followed by people of former times; I followed that. Following that, I saw an ancient city, an ancient royal city, inhabited by people of former times, endowed with parks, endowed with groves, endowed with ponds, having ramparts, delightful. Venerable sir, have that city built.' Then, monks, that king or the king's chief minister might have that city built. That city at a later time would be successful and prosperous, belonging to the public, crowded with people, having attained growth and expansion. Just so, monks, I saw an ancient path, an ancient road, followed by the perfectly Self-awakened Ones of former times.

"And what, monks, is that ancient path, that ancient road, followed by the perfectly Self-awakened Ones of former times? It is just this noble eightfold path, as follows - right view, etc. right concentration. This, monks, is that ancient path, that ancient road, followed by the perfectly Self-awakened Ones of former times; I followed that; following that, I directly knew ageing and death; I directly knew the origin of ageing and death; I directly knew the cessation of ageing and death; I directly knew the practice leading to the cessation of ageing and death. I followed that; following that, I directly knew birth, etc. I directly knew existence... I directly knew clinging... I directly knew craving... I directly knew feeling... I directly knew contact... I directly knew the six sense bases... I directly knew mentality-materiality... I directly knew consciousness. I followed that; following that, I directly knew activities; I directly knew the origin of activities; I directly knew the cessation of activities; I directly knew the practice leading to the cessation of activities. Having directly known that, I declared it to monks, nuns, male lay followers, and female lay followers. This holy life, monks, is successful and prosperous, widespread, known to many, become widespread, well proclaimed among gods and humans." The fifth.

6. The Discourse on Exploration

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 - "Do you, monks, meditate on the inner meditation?" When this was said, a certain monk said this to the Blessed One - "I, venerable sir, meditate on the inner meditation." "In what way, then, monk, do you meditate on the inner meditation?" Then that monk explained. As that monk explained, that monk did not satisfy the Blessed One's mind.

When this was said, the Venerable Ānanda said this to the Blessed One - "This is the time, Blessed One; this is the time, Fortunate One; that the Blessed One would speak on the inner meditation. Having heard from the Blessed One, the monks will remember it." "Then, Ānanda, listen, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"Here, monks, a monk meditating meditates on the inner meditation - 'This manifold, various suffering that arises in the world - ageing and death. What is the source of this suffering, what is its origin, what gives birth to it, what is its production? When what exists does ageing and death exist? When what is absent does ageing and death not exist?' He meditating thus knows - 'This manifold, various suffering that arises in the world - ageing and death. This suffering has clinging as its source, clinging as its origin, clinging gives birth to it, clinging is its production. When clinging exists, ageing and death exist; when clinging is absent, ageing and death do not exist.' He understands ageing and death, understands the origin of ageing and death, understands the cessation of ageing and death, and understands the practice that is suitable for leading to the cessation of ageing and death. He is thus practising and living in conformity with the Teaching. This is called, monks, a monk practising for the complete destruction of suffering in every respect, for the cessation of ageing and death.

"Then further, meditating thoroughly he meditates on the inner meditation - 'But this clinging, what is its source, what is its origin, what gives birth to it, what is its production? When what exists does clinging exist, when what is absent does clinging not exist?' He meditating thus knows - 'Clinging has craving as its source, craving as its origin, craving gives birth to it, craving is its production; when craving exists, clinging exists; when craving is absent, clinging does not exist.' He understands clinging, understands the origin of clinging, understands the cessation of clinging, and understands the practice that is suitable for leading to the cessation of clinging. He is thus practising and living in conformity with the Teaching. This is called, monks, a monk practising for the complete destruction of suffering in every respect, for the cessation of clinging.

"Then further, meditating thoroughly he meditates on the inner meditation - 'But this craving, when arising, where does it arise, when settling, where does it settle?' He meditating thus knows - Whatever in the world has a dear nature and a pleasant nature, here this craving when arising arises, here when settling it settles. And what in the world has a dear nature and a pleasant nature? The eye in the world has a dear nature and a pleasant nature. Here this craving when arising arises, here when settling it settles. The ear in the world has a dear nature and a pleasant nature... etc. The nose in the world has a dear nature and a pleasant nature... The tongue in the world has a dear nature and a pleasant nature... The body in the world has a dear nature and a pleasant nature... The mind in the world has a dear nature and a pleasant nature; here this craving when arising arises, here when settling it settles.

"Whatever ascetics or brahmins, monks, in the past period of time, whatever in the world has a dear nature and a pleasant nature, they saw it as permanent, they saw it as happiness, they saw it as self, they saw it as health, they saw it as security. They increased craving. Those who increased craving, they increased clinging. Those who increased clinging, they increased suffering. Those who increased suffering, they were not released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; they were not released from suffering, I say.

"And whatever ascetics or brahmins, monks, in the future period of time, whatever in the world has a dear nature and a pleasant nature, they will see it as permanent, they will see it as happiness, they will see it as self, they will see it as health, they will see it as security. They will increase craving. Those who will increase craving, they will increase clinging. Those who will increase clinging, they will increase suffering. Those who will increase suffering, they will not be released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; they will not be released from suffering, I say.

"And whatever ascetics or brahmins, monks, at present, whatever in the world has a dear nature and a pleasant nature, they see it as permanent, they see it as happiness, they see it as self, they see it as health, they see it as security. They increase craving. Those who increase craving, they increase clinging. Those who increase clinging, they increase suffering. Those who increase suffering, they are not released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; they are not released from suffering, I say.

"Just as, monks, a drinking bowl endowed with colour, endowed with odour, endowed with flavour. And it is conjoined with poison. Then a man might come along, overcome by heat, afflicted by heat, weary, thirsty and parched. They might say to him thus - 'This, hey man, is a drinking bowl endowed with colour, endowed with odour, endowed with flavour; and it is conjoined with poison. If you wish, drink it. As you drink it, it will be agreeable to you in colour, in odour, and in flavour; and having drunk it, on that account you will undergo death or suffering like death.' He, hastily, without reflecting, might drink it, might not give it up. On that account he might undergo death or suffering like death. Just so, monks, whatever ascetics or brahmins in the past period of time, whatever in the world has a dear nature... etc. in the future period of time... etc. at present, whatever ascetics or brahmins, whatever in the world has a dear nature and a pleasant nature, they see it as permanent, they see it as happiness, they see it as self, they see it as health, they see it as security, they increase craving. Those who increase craving, they increase clinging. Those who increase clinging, they increase suffering. Those who increase suffering, they are not released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; they are not released from suffering, I say.

"But whatever, monks, ascetics or brahmins in the past period of time, whatever in the world has a dear nature and a pleasant nature, they saw it as impermanent, they saw it as suffering, they saw it as non-self, they saw it as disease, they saw it as peril, they abandoned craving. Those who abandoned craving, they abandoned clinging. Those who abandoned clinging, they abandoned suffering. Those who abandoned suffering, they were released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; they were released from suffering, I say.

"And whatever, monks, ascetics or brahmins in the future period of time, whatever in the world has a dear nature and a pleasant nature, they will see it as impermanent, they will see it as suffering, they will see it as non-self, they will see it as disease, they will see it as peril, they will abandon craving. Those who will abandon craving... etc. they will be released from suffering, I say.

"And whatever, monks, ascetics or brahmins at present, whatever in the world has a dear nature and a pleasant nature, they see it as impermanent, they see it as suffering, they see it as non-self, they see it as disease, they see it as peril, they abandon craving. Those who abandon craving, they abandon clinging. Those who abandon clinging, they abandon suffering. Those who abandon suffering, they are released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; they are released from suffering, I say.

"Just as, monks, a drinking bowl endowed with colour, endowed with odour, endowed with flavour. And it is conjoined with poison. Then a man might come along, overcome by heat, afflicted by heat, weary, thirsty and parched. They might say to him thus - 'This, hey man, is a drinking bowl endowed with colour, endowed with odour, endowed with flavour, and it is conjoined with poison. If you wish, drink it. As you drink it, it will be agreeable to you in colour, in odour, and in flavour; and having drunk it, on that account you will undergo death or suffering like death.' Then, monks, it might occur to that man - 'It is possible for me to dispel this thirst for liquor with water, or to dispel it with whey, or to dispel it with salted gruel, or to dispel it with sour vinegar; but I would not drink that, which would be for my welfare and happiness for a long time.' He, having reflected, might not drink from that drinking bowl, might give it up. On that account he might not undergo death or suffering like death. Just so, monks, whatever ascetics or brahmins in the past period of time, whatever in the world has a dear nature and a pleasant nature, they saw it as impermanent, they saw it as suffering, they saw it as non-self, they saw it as disease, they saw it as peril, they abandoned craving. Those who abandoned craving, they abandoned clinging. Those who abandoned clinging, they abandoned suffering. Those who abandoned suffering, they were released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; they were released from suffering, I say.

"And whatever, monks, in the future period of time... etc. at present ascetics or brahmins who see whatever in the world has a dear nature and a pleasant nature as impermanent, see it as suffering, see it as non-self, see it as a disease, see it as peril, they abandon craving. Those who abandon craving, they abandon clinging. Those who abandon clinging, they abandon suffering. Those who abandon suffering are released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; they are released from suffering, I say." The sixth.

7. The Discourse on the Sheaf of Reeds

67. On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhika were dwelling at Bārāṇasī in the Deer Park at Isipatana. Then the Venerable Mahākoṭṭhika, in the evening, having emerged from seclusion, approached the Venerable Sāriputta; having approached, he exchanged friendly greetings with the Venerable Sāriputta. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta - "Now what, friend Sāriputta, is ageing and death self-made, is ageing and death made by another, is ageing and death both self-made and made by another, or is ageing and death neither self-made nor made by another but fortuitously arisen?" "No indeed, friend Koṭṭhika, ageing and death is not self-made, ageing and death is not made by another, ageing and death is not both self-made and made by another, nor is ageing and death neither self-made nor made by another but fortuitously arisen. But rather, birth is the condition for ageing and death."

"Now what, friend Sāriputta, is birth self-made, is birth made by another, is birth both self-made and made by another, or is birth neither self-made nor made by another but fortuitously arisen?" "No indeed, friend Koṭṭhika, birth is not self-made, birth is not made by another, birth is not both self-made and made by another, nor is birth neither self-made nor made by another but fortuitously arisen. But rather, existence is the condition for birth."

"Now what, friend Sāriputta, is existence self-made... etc. is clinging self-made... is craving self-made... is feeling self-made... is contact self-made... are the six sense bases self-made... is mentality-materiality self-made, is mentality-materiality made by another, is mentality-materiality both self-made and made by another, or is mentality-materiality neither self-made nor made by another but fortuitously arisen?" "No indeed, friend Koṭṭhika, mentality-materiality is not self-made, mentality-materiality is not made by another, mentality-materiality is not both self-made and made by another, nor is mentality-materiality neither self-made nor made by another but fortuitously arisen. But rather, consciousness is the condition for mentality-materiality."

"Now what, friend Sāriputta, is consciousness self-made, is consciousness made by another, is consciousness both self-made and made by another, or is consciousness neither self-made nor made by another but fortuitously arisen?" "No indeed, friend Koṭṭhika, consciousness is not self-made, consciousness is not made by another, consciousness is not both self-made and made by another, nor is consciousness neither self-made nor made by another but fortuitously arisen. But rather, mentality-materiality is the condition for consciousness."

"Just now we understand the Venerable Sāriputta's statement thus - 'No indeed, friend Koṭṭhika, mentality-materiality is not self-made, mentality-materiality is not made by another, mentality-materiality is not both self-made and made by another, nor is mentality-materiality neither self-made nor made by another but fortuitously arisen. But rather, consciousness is the condition for mentality-materiality.'

"And yet just now we understand the Venerable Sāriputta's statement thus - 'No indeed, friend Koṭṭhika, consciousness is not self-made, consciousness is not made by another, consciousness is not both self-made and made by another, nor is consciousness neither self-made nor made by another but fortuitously arisen. But rather, mentality-materiality is the condition for consciousness.'

"But in what way, friend Sāriputta, is the meaning of this statement to be seen?" "If so, friend, 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, two bundles of reeds might stand depending on each other. Just so, friend, with mentality-materiality as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, the six sense bases; with the six sense bases as condition, contact, etc. Thus is the origin of this whole mass of suffering. If, friend, one of those bundles of reeds were pulled away, one would fall; if the other were pulled away, the other would fall. Just so, friend, from the cessation of mentality-materiality comes the cessation of consciousness; from the cessation of consciousness comes the cessation of mentality-materiality; from the cessation of mentality-materiality comes the cessation of the six sense bases; from the cessation of the six sense bases comes the cessation of contact; etc. thus is the cessation of this whole mass of suffering." "It is wonderful, friend Sāriputta; it is marvellous, friend Sāriputta! How well this has been spoken by the Venerable Sāriputta. And we rejoice in what the Venerable Sāriputta has said on these thirty-six grounds - 'If, friend, a monk teaches the Teaching for disenchantment, dispassion, and cessation of ageing and death, it is fitting to say "a monk who preaches the Teaching". If, friend, a monk is practising for disenchantment, dispassion, and cessation of ageing and death, it is fitting to say "a monk practising in accordance with the Teaching". If, friend, a monk is liberated through non-clinging through disenchantment, dispassion, and cessation of ageing and death, it is fitting to say "a monk who has attained Nibbāna in this present life". If regarding birth... if regarding existence... if regarding clinging... if regarding craving... if regarding feeling... if regarding contact... if regarding the six sense bases... if regarding mentality-materiality... if regarding consciousness... if regarding activities... If, friend, a monk teaches the Teaching for disenchantment, dispassion, and cessation of ignorance, it is fitting to say "a monk who preaches the Teaching". If, friend, a monk is practising for disenchantment, dispassion, and cessation of ignorance, it is fitting to say "a monk practising in accordance with the Teaching". If, friend, a monk is liberated through non-clinging through disenchantment, dispassion, and cessation of ignorance, it is fitting to say "a monk who has attained Nibbāna in this present life".' The seventh.

8. The Discourse at Kosambī

68. On one occasion the Venerable Musila, the Venerable Paviṭṭha, the Venerable Nārada, and the Venerable Ānanda were dwelling at Kosambī in Ghosita's park. Then the Venerable Paviṭṭha said this to the Venerable Musila - "Apart from faith, friend Musila, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, does the Venerable Musila have individual knowledge - 'Birth is the condition for ageing and death'?" "Apart from faith, friend Paviṭṭha, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, I know this, I see this - 'Birth is the condition for ageing and death.'"

"Apart from faith, friend Musila, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, does the Venerable Musila have individual knowledge - 'Existence is the condition for birth,' etc. 'Clinging is the condition for existence,' 'Craving is the condition for clinging,' 'Feeling is the condition for craving,' 'Contact is the condition for feeling,' 'The six sense bases are the condition for contact,' 'Mentality-materiality is the condition for the six sense bases,' 'Consciousness is the condition for mentality-materiality,' 'Activities are the condition for consciousness,' 'Ignorance is the condition for activities'?" "Apart from faith, friend Paviṭṭha, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, I know this, I see this - 'ignorance is the condition for activities.'"

"Apart from faith, friend Musila, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, does the Venerable Musila have individual knowledge - 'From the cessation of existence comes the cessation of birth,' etc. 'From the cessation of clinging comes the cessation of existence,' 'From the cessation of craving comes the cessation of clinging,' 'From the cessation of feeling comes the cessation of craving,' 'From the cessation of contact comes the cessation of feeling,' 'From the cessation of the six sense bases comes the cessation of contact,' 'From the cessation of mentality-materiality comes the cessation of the six sense bases,' 'From the cessation of consciousness comes the cessation of mentality-materiality,' 'From the cessation of activities comes the cessation of consciousness,' 'From the cessation of ignorance comes the cessation of activities'?" "Apart from faith, friend Paviṭṭha, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, I know this, I see this - 'From the cessation of ignorance comes the cessation of activities.'"

"Then is the Venerable Musila a Worthy One who has eliminated the mental corruptions?" When this was said, the Venerable Musila remained silent. Then the Venerable Nārada said this to the Venerable Paviṭṭha - "Good, friend Paviṭṭha, may I receive this question. Ask me this question. I will answer this question for you." "Let the Venerable Nārada receive this question. I ask the Venerable Nārada this question. And let the Venerable Nārada answer this question for me."

"Apart from faith, friend Nārada, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, does the Venerable Nārada have individual knowledge - 'Birth is the condition for ageing and death'?" "Apart from faith, friend Paviṭṭha, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, I know this, I see this - 'Birth is the condition for ageing and death.'"

"Apart from faith, friend Nārada, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, does the Venerable Nārada have individual knowledge - existence is the condition for birth, etc. ignorance is the condition for activities?" "Apart from faith, friend Paviṭṭha, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, I know this, I see this - 'ignorance is the condition for activities.'"

"Apart from faith, friend Nārada, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, does the Venerable Nārada have individual knowledge - 'From the cessation of birth comes the cessation of ageing and death'?" "Apart from faith, friend Paviṭṭha, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, I know this, I see this - 'From the cessation of birth comes the cessation of ageing and death.'"

"Apart from faith, friend Nārada, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, does the Venerable Nārada have individual knowledge - 'From the cessation of existence comes the cessation of birth,' etc. 'From the cessation of ignorance comes the cessation of activities'?" "Apart from faith, friend Paviṭṭha, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, I know this, I see this - 'From the cessation of ignorance comes the cessation of activities.'"

"Apart from faith, friend Nārada, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, does the Venerable Nārada have individual knowledge - 'The cessation of existence is Nibbāna'?" "Apart from faith, friend Paviṭṭha, apart from personal preference, apart from oral tradition, apart from reflection on appearances, apart from acceptance of a view after pondering it, I know this, I see this - 'The cessation of existence is Nibbāna.'"

"Then is the Venerable Nārada a Worthy One, one who has eliminated the mental corruptions?" "'The cessation of existence is Nibbāna' has been well seen by me, friend, as it really is with right wisdom, yet I am not a Worthy One, one who has eliminated the mental corruptions. Just as, friend, on a wilderness path there is a well. There would be neither a rope nor a water jar. Then a man might come along, overcome by heat, afflicted by heat, weary, thirsty and parched; he would look into that well. He would have the knowledge 'water,' but he would not be able to touch it with his body and dwell. Just so, friend, 'The cessation of existence is Nibbāna' has been well seen as it really is with right wisdom, yet I am not a Worthy One, one who has eliminated the mental corruptions."

When this was said, the Venerable Ānanda said this to the Venerable Paviṭṭha - "Speaking thus, friend Paviṭṭha, what do you say about the Venerable Nārada?" "Speaking thus, friend Ānanda, I say nothing about the Venerable Nārada except what is good, except what is wholesome." The eighth.

9. The Discourse on Involvement

69. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There, etc. "The great ocean, monks, rising, causes the great rivers to rise; the great rivers rising cause the rivulets to rise; the rivulets rising cause the large pools to rise; the large pools rising cause the small pools to rise. Just so, monks, ignorance rising causes activities to rise; activities rising cause consciousness to rise; consciousness rising causes mentality-materiality to rise; mentality-materiality rising causes the six sense bases to rise; the six sense bases rising cause contact to rise; contact rising causes feeling to rise; feeling rising causes craving to rise; craving rising causes clinging to rise; clinging rising causes existence to rise; existence rising causes birth to rise; birth rising causes ageing and death to rise.

"The great ocean, monks, receding, causes the great rivers to recede; the great rivers receding cause the rivulets to recede; the rivulets receding cause the large pools to recede; the large pools receding cause the small pools to recede. Just so, monks, ignorance receding causes activities to recede; activities receding cause consciousness to recede; consciousness receding causes mentality-materiality to recede; mentality-materiality receding causes the six sense bases to recede; the six sense bases receding cause contact to recede; contact receding causes feeling to recede; feeling receding causes craving to recede; craving receding causes clinging to recede; clinging receding causes existence to recede; existence receding causes birth to recede; birth receding causes ageing and death to recede." The ninth.

10. The Discourse on Susīma

70. 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 Blessed One was honoured, respected, revered, venerated, and esteemed, an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. The Community of monks too was honoured, respected, revered, venerated, and esteemed, obtainers of the requisites of robes, almsfood, lodging and medicine for the sick. But the heterodox wandering ascetics were not honoured, not respected, not revered, not venerated, not esteemed, not obtainers of the requisites of robes, almsfood, lodging and medicine for the sick.

Now at that time the wandering ascetic Susīma was dwelling at Rājagaha together with a great assembly of wandering ascetics. Then the assembly of the wandering ascetic Susīma said this to the wandering ascetic Susīma - "Come, friend Susīma, live the holy life under the ascetic Gotama. Having learnt the Teaching thoroughly, you should teach it to us. Having learnt that Teaching thoroughly, we shall teach it to the householders. Thus we too shall be honoured, respected, revered, venerated, and esteemed, obtainers of the requisites of robes, almsfood, lodging and medicine for the sick." "Yes, friends," the wandering ascetic Susīma, having promised his assembly, 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 wandering ascetic Susīma said this to the Venerable Ānanda - "I wish, friend Ānanda, to live the holy life in this Teaching and discipline."

Then the Venerable Ānanda, having taken the wandering ascetic Susīma, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "Venerable sir, this wandering ascetic Susīma says thus - 'I wish, friend Ānanda, to live the holy life in this Teaching and discipline.'" "Then, Ānanda, give Susīma the going forth." The wandering ascetic Susīma received the going forth in the presence of the Blessed One, he received full ordination.

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.'" The Venerable Susīma 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 the Venerable Susīma approached those monks; having approached, he exchanged friendly greetings with those monks. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Susīma said this to those monks - "Is it true that final liberating knowledge has been declared by the venerable ones 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"'?" "Yes, friend."

"But do you venerable ones, knowing thus, seeing thus, experience the various kinds of supernormal power - having been one, you become many; having been many, you become one; appearing, vanishing, you go unhindered through walls, through ramparts, through mountains, just as through space; you dive in and out of the earth just as in water; you go on water without breaking it just as on earth; you travel cross-legged through space just as a winged bird; you fondle and stroke with your hand even the moon and sun, so mighty and powerful; you exercise mastery with your body even as far as the Brahma world?" "No indeed, friend."

"But do you venerable ones, knowing thus, seeing thus, with the divine ear element, purified and surpassing the human, hear both sounds - divine and human, whether far or near?" "No indeed, friend."

"But do you venerable ones, knowing thus, seeing thus, understand the minds of other beings, of other persons, having encompassed them with your own mind - do you understand a mind with lust as 'a mind with lust'; do you understand a mind without lust as 'a mind without lust'; do you understand a mind with hate as 'a mind with hate'; do you understand a mind without hate as 'a mind without hate'; do you understand a mind with delusion as 'a mind with delusion'; do you understand a mind without delusion as 'a mind without delusion'; do you understand a contracted mind as 'a contracted mind'; do you understand a distracted mind as 'a distracted mind'; do you understand an exalted mind as 'an exalted mind'; do you understand a not exalted mind as 'a not exalted mind'; do you understand a surpassed mind as 'a surpassed mind'; do you understand an unsurpassed mind as 'an unsurpassed mind'; do you understand a concentrated mind as 'a concentrated mind'; do you understand an unconcentrated mind as 'an unconcentrated mind'; do you understand a liberated mind as 'a liberated mind'; do you understand an unliberated mind as 'an unliberated mind'?" "No indeed, friend."

"But do you venerable ones, knowing thus, seeing thus, recollect manifold past lives, as follows - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many cosmic cycles of universe-contraction, many cosmic cycles of universe-expansion, many cosmic cycles of universe-contraction and expansion - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; there too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms do you recollect manifold past lives?" "No indeed, friend."

"But do you venerable ones, knowing thus, seeing thus, with the divine eye, which is pure and surpasses the human, see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand beings according to their actions - 'These beings indeed, sirs, endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views, upon the body's collapse at death, they have arisen in a realm of misery, an unfortunate realm, a nether world, in hell; But these beings, sirs, endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, not revilers of the noble ones, holding right views, undertaking actions based on right views, upon the body's collapse at death, they have arisen in a fortunate realm, in a heavenly world' - thus with the divine eye, which is pure and surpasses the human, do you see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand beings according to their actions?" "No indeed, friend."

"But do you venerable ones, knowing thus, seeing thus, having gone beyond material form, touch with the body and dwell in those peaceful deliverances that are immaterial?" "No indeed, friend."

"Here now, venerable ones, there is this declaration and the non-attainment of these states; what is this, friend?" "We are liberated by wisdom, friend Susīma."

"I do not understand in detail the meaning of what the venerable ones have spoken in brief. It would be good if the venerable ones would speak in such a way that I might understand in detail the meaning of what the venerable ones have spoken in brief." "Whether you understand or whether you do not understand, friend Susīma, we are liberated by wisdom."

Then the Venerable Susīma, having risen from his seat, 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 Susīma reported to the Blessed One all the friendly conversation he had with those monks. "First, Susīma, comes knowledge of the stability of phenomena, afterwards knowledge of Nibbāna."

"I, venerable sir, do not understand in detail the meaning of what the Blessed One has spoken in brief. It would be good, venerable sir, if the Blessed One would speak in such a way that I might understand in detail the meaning of what the Blessed One has spoken in brief." "Whether you understand or whether you do not understand, Susīma, first comes knowledge of the stability of phenomena, afterwards knowledge of Nibbāna."

"What do you think, Susīma, 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." "Is feeling 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." "Is perception permanent or impermanent?" "Impermanent, venerable sir." Etc. "Are activities 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." "Is 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, Susima, 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, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, all feeling - '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 perception... etc. Whatever activities, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, all activities - '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 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, Susima, 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.'

"Do you see, Susima, 'Birth is the condition for ageing and death'?" "Yes, venerable sir." "Do you see, Susima, 'Existence is the condition for birth'?" "Yes, venerable sir." "Do you see, Susima, 'Clinging is the condition for existence'?" "Yes, venerable sir." "Do you see, Susima, 'Craving is the condition for clinging'?" "Yes, venerable sir." "'Feeling is the condition for craving,' 'Contact is the condition for feeling,' 'The six sense bases are the condition for contact,' 'Mentality-materiality is the condition for the six sense bases,' 'Consciousness is the condition for mentality-materiality,' 'Activities are the condition for consciousness,' do you see, Susima, 'Ignorance is the condition for activities'?" "Yes, venerable sir."

"Do you see, Susima, 'From the cessation of birth comes the cessation of ageing and death'?" "Yes, venerable sir." "Do you see, Susima, 'From the cessation of existence comes the cessation of birth'?" "Yes, venerable sir." "'From the cessation of clinging comes the cessation of existence,' 'From the cessation of craving comes the cessation of clinging,' 'From the cessation of feeling comes the cessation of craving,' 'From the cessation of contact comes the cessation of feeling,' 'From the cessation of the six sense bases comes the cessation of contact,' 'From the cessation of mentality-materiality comes the cessation of the six sense bases,' 'From the cessation of consciousness comes the cessation of mentality-materiality,' 'From the cessation of activities comes the cessation of consciousness,' do you see, Susima, 'From the cessation of ignorance comes the cessation of activities'?" "Yes, venerable sir."

"But do you, Susīma, thus knowing, thus seeing, experience the various kinds of supernormal power - having been one, you become many; having been many, you become one; appearing, vanishing, you go unhindered through walls, through ramparts, through mountains, just as through space; you dive in and out of the earth just as in water; you go on water without breaking it just as on earth; you travel cross-legged through space just as a winged bird; you fondle and stroke with your hand even the moon and sun, so mighty and powerful; you exercise mastery with your body even as far as the Brahma world?" "No, Venerable Sir."

"But do you, Susīma, thus knowing, thus seeing, with the divine ear element, purified and surpassing the human, hear both sounds - divine and human, whether far or near?" "No, Venerable Sir."

"But do you, Susīma, thus knowing, thus seeing, understand the minds of other beings, of other persons, having encompassed them with your own mind - you understand a mind with lust as 'a mind with lust'... etc. you understand a liberated mind as 'a liberated mind'?" "No, Venerable Sir."

"But do you, Susīma, thus knowing, thus seeing, recollect manifold past lives, as follows - one birth... etc. thus with aspects and terms you recollect manifold past lives?" "No, Venerable Sir."

"But do you, Susīma, thus knowing, thus seeing, with the divine eye, purified and surpassing the human, see beings passing away... etc. you understand beings according to their actions?" "No, Venerable Sir."

"But do you, Susīma, thus knowing, thus seeing, having gone beyond material form, touch with the body and dwell in those peaceful deliverances that are immaterial?" "No, Venerable Sir."

"Now here, Susīma, there is this declaration and the non-attainment of these states; what is this, Susīma, how is this?"

Then the Venerable Susīma, 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 went forth as a thief of the Teaching in such a well-proclaimed Teaching and discipline. May the Blessed One accept my transgression as a transgression for the sake of restraint in the future."

"Truly, Susīma, a transgression overcame you as one who was foolish, as one who was confused, as one who was unwholesome, in that you went forth as a thief of the Teaching in such a well-proclaimed Teaching and discipline. Just as, Susīma, 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, having bound this man with his hands tied behind his back with a strong rope, tightly bound, having shaved his head, having led him from road to road, from crossroads to crossroads with a harsh-sounding drum, having departed by the southern gate, to the south of the city, cut off his head.' The king's men, having bound that man with his hands tied behind his back with a strong rope, tightly bound, having shaved his head, having led him from road to road, from crossroads to crossroads with a harsh-sounding drum, having departed by the southern gate, to the south of the city, might cut off his head. What do you think, Susīma, would that man on that account experience suffering and displeasure?" "Yes, venerable sir."

"Whatever suffering and displeasure, Susīma, that man would experience on that account. Whatever going forth of one who steals the Teaching in such a well-proclaimed Teaching and discipline, this is more painful in result and more bitter in result than that, and moreover it leads to the nether world. But since you, Susīma, having seen the transgression as a transgression, make amends according to the Teaching, we accept it from you. For this is growth, Susīma, 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." The tenth.

The Great Chapter is seventh.

Its summary:

Two on the unlearned are spoken, and another with son's flesh;

There is lust and the city, meditation and the sheaf of reeds;

Kosambī and they approach, and the tenth with Susīma.

8. The Chapter on Ascetics and Brahmins

1. The Discourse on Ageing and Death

71. 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, etc. "Whatever ascetics or brahmins, monks, who do not understand ageing and death, do not understand the origin of ageing and death, do not understand the cessation of ageing and death, do not understand the practice leading to the cessation of ageing and death, they are not for me, monks, ascetics or brahmins who are considered ascetics among ascetics or considered brahmins among brahmins; and those venerable ones do not dwell having attained the goal of asceticism or the goal of the holy life in this very life, having realised by direct knowledge themselves.

"But whatever ascetics or brahmins, monks, who understand ageing and death, etc. understand the practice, they are for me, monks, ascetics or brahmins who are considered ascetics among ascetics and considered brahmins among brahmins; and those venerable ones dwell having attained the goal of asceticism and the goal of the holy life in this very life, having realised by direct knowledge themselves." . The first.

2-11.

The Decad Beginning with the Discourse on Birth

72. He was dwelling at Sāvatthī, etc. They do not understand birth, etc.

They do not understand existence, etc.

They do not understand clinging, etc.

They do not understand craving, etc.

They do not understand feeling, etc.

They do not understand contact, etc.

They do not understand the six sense bases, etc.

They do not understand mentality-materiality, etc.

They do not understand consciousness, etc.

"They do not understand activities, they do not understand the origin of activities, they do not understand the cessation of activities, they do not understand the practice leading to the cessation of activities, etc. They understand activities, etc. Having realised by direct knowledge themselves, having attained, they dwell." The eleventh.

The Chapter on Ascetics and Brahmins is eighth.

Its summary:

Eleven on conditions are spoken, with the analysis of the four truths;

The Chapter on Ascetics and Brahmins is the eighth in the Nidāna.

The summary of the chapters:

The Buddha, Nutriment, the Ten Powers, Kaḷāra, the Householder as fifth;

The Chapter on Suffering, the Great Chapter, the eighth is on Ascetics and Brahmins.

9. Consecutive Repetitions

1. The Discourse on the Teacher

73. He was dwelling at Sāvatthī, etc. "Monks, by one not knowing, not seeing ageing and death as it really is, for knowledge of ageing and death as it really is, a teacher should be sought; by one not knowing, not seeing the origin of ageing and death as it really is, for knowledge of the origin of ageing and death as it really is, a teacher should be sought; by one not knowing, not seeing the cessation of ageing and death as it really is, for knowledge of the cessation of ageing and death as it really is, a teacher should be sought; by one not knowing, not seeing the practice leading to the cessation of ageing and death as it really is, for knowledge of the practice leading to the cessation of ageing and death as it really is, a teacher should be sought." . The first.

2-11.

The Decad Beginning with the Second Discourse on the Teacher

Monks, by one not knowing, not seeing birth as it really is, etc.

Monks, by one not knowing, not seeing existence as it really is, etc.

Monks, by one not knowing, not seeing clinging as it really is, etc.

Monks, by one not knowing, not seeing craving as it really is, etc.

Monks, by one not knowing, not seeing feeling as it really is, etc.

Monks, by one not knowing, not seeing contact as it really is, etc.

Monks, by one not knowing, not seeing the six sense bases as it really is, etc.

Monks, by one not knowing, not seeing mentality-materiality as it really is, etc.

Monks, by one not knowing, not seeing consciousness as it really is, etc.

"Monks, by one not knowing, not seeing activities as they really are, for knowledge of activities as they really are, a teacher should be sought; by one not knowing, not seeing the origin of activities as it really is, for knowledge of the origin of activities as it really is, a teacher should be sought; by one not knowing, not seeing the cessation of activities as it really is, for knowledge of the cessation of activities as it really is, a teacher should be sought; by one not knowing, not seeing the practice leading to the cessation of activities as it really is, for knowledge of the practice leading to the cessation of activities as it really is, a teacher should be sought." The eleventh.

2-12.

The Eleven Repetitions Beginning with the Discourse on Training

"Monks, by one not knowing, not seeing ageing and death as it really is, for knowledge of ageing and death as it really is, training is to be done.

Monks, by one not knowing ageing and death, etc. exertion is to be done, etc.

Monks, by one not knowing ageing and death, etc. desire is to be done, etc.

Monks, by one not knowing ageing and death, etc. enthusiasm is to be done, etc.

Monks, by one not knowing ageing and death, etc. unremitting is to be done... etc.

Monks, by one not knowing ageing and death, etc. ardour is to be done... etc.

Monks, by one not knowing ageing and death, etc. energy is to be done... etc.

Monks, by one not knowing ageing and death, etc. perseverance is to be done... etc.

Monks, by one not knowing ageing and death, etc. mindfulness is to be done... etc.

Monks, by one not knowing ageing and death, etc. full awareness is to be done... etc.

Monks, by one not knowing ageing and death, etc. diligence is to be done... etc.

The Intermediate Repetition is ninth.

Its summary:

Teacher and training and exertion, desire, with enthusiasm as fifth;

Unremitting, ardour, energy, perseverance is mentioned;

And mindfulness and full awareness, with diligence makes twelve.

The discourses with intermediate repetitions are concluded.

The others are twelve, the discourses are thirty-two hundred;

They are spoken with the four truths, in the intermediate abbreviation section.

The summary in the intermediate repetitions is complete.

The Connected Discourses on Causation is complete.

2. Connected Discourses on Full Realization

1. The Discourse on the Fingernail Tip

74. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the Blessed One, having placed a small amount of soil on his fingernail, addressed the monks - "What do you think, monks, which is more, this small amount of soil placed by me on my fingernail, or this great earth?"

"This indeed, venerable sir, is more, that is to say, the great earth. The small amount of soil placed by the Blessed One on his fingernail is insignificant. It does not amount to a hundredth fraction, it does not amount to a thousandth fraction, it does not amount to a hundred-thousandth fraction - the small amount of soil placed by the Blessed One on his fingernail compared with the great earth." "Just so, monks, for a noble disciple, a person accomplished in right view, one who has fully realised, this indeed is more suffering, that is to say, what has been exhausted and consumed; what remains is insignificant. It does not amount to a hundredth fraction, it does not amount to a thousandth fraction, it does not amount to a hundred-thousandth fraction - compared with the former mass of suffering that has been exhausted and consumed, that is to say, having seven rebirths at the utmost. Thus of great benefit, monks, is the full realization of the teaching; thus of great benefit is the attainment of the eye of the teaching." The first.

2. The Discourse on the Pond

75. He was dwelling at Sāvatthī, etc. "Just as, monks, there might be a pond fifty yojanas in length, fifty yojanas in breadth, fifty yojanas in depth, full of water, filled to the brim so that a crow could drink from it. From that a man might draw up water with the tip of a blade of kusa grass. What do you think, monks, which is more, the water drawn up with the tip of a blade of kusa grass or the water in the pond?"

"This indeed, venerable sir, is more, that is to say, the water in the pond. The water drawn up with the tip of a blade of kusa grass is insignificant. It does not amount to a hundredth fraction, it does not amount to a thousandth fraction, it does not amount to a hundred-thousandth fraction - compared with the water in the pond, the water drawn up with the tip of a blade of kusa grass." "Just so, monks, for a noble disciple, a person accomplished in right view, one who has fully realised, this indeed is more suffering, that is to say, what has been exhausted and consumed; what remains is insignificant. It does not amount to a hundredth fraction, it does not amount to a thousandth fraction, it does not amount to a hundred-thousandth fraction - compared with the former mass of suffering that has been exhausted and consumed, that is to say, having seven rebirths at the utmost. Thus of great benefit, monks, is the full realization of the teaching; thus of great benefit is the attainment of the eye of the teaching." The second.

3. The Discourse on Confluent Waters

76. He was dwelling at Sāvatthī, etc. "Just as, monks, where these great rivers flow together and meet, as follows - the Ganges, the Yamunā, the Aciravatī, the Sarabhū, the Mahī - from there a man might draw up two or three drops of water. What do you think, monks, which is more, the two or three drops of water drawn up or the water at the confluence?"

"This indeed, venerable sir, is more, that is to say, the water at the confluence; the two or three drops of water drawn up are trifling. They do not amount to a hundredth fraction, they do not amount to a thousandth fraction, they do not amount to a hundred-thousandth fraction - compared with the water at the confluence, the two or three drops of water drawn up." "Just so, monks, etc. the attainment of the eye of the teaching." The third.

4. The Second Discourse on Confluent Waters

77. He was dwelling at Sāvatthī, etc. "Just as, monks, where these great rivers flow together and meet, as follows - the Ganges, the Yamunā, the Aciravatī, the Sarabhū, the Mahī - that water would go to utter elimination and exhaustion, except for two or three drops of water. What do you think, monks, which is more, the water at the confluence that has been exhausted and consumed, or the two or three drops of water remaining?"

"This indeed, venerable sir, is more, the water at the confluence, that is to say, what has been exhausted and consumed; the two or three drops of water remaining are trifling. They do not amount to a hundredth fraction, they do not amount to a thousandth fraction, they do not amount to a hundred-thousandth fraction - compared with the water at the confluence that has been exhausted and consumed, the two or three drops of water remaining." "Just so, monks, etc. the attainment of the eye of the teaching." The fourth.

5. The Discourse on Earth

78. He was dwelling at Sāvatthī, etc. "Just as, monks, a man might place down seven clay balls the size of jujube stones on the great earth. What do you think, monks, which is more, the seven clay balls the size of jujube stones placed down, or this great earth?"

"This indeed, venerable sir, is more, that is to say, the great earth; the seven clay balls the size of jujube stones placed down are insignificant. They do not amount to a hundredth fraction, they do not amount to a thousandth fraction, they do not amount to a hundred-thousandth fraction - the seven clay balls the size of jujube stones placed down compared with the great earth." "Just so, monks, etc. the attainment of the eye of the teaching." The fifth.

6. The Second Discourse on Earth

79. He was dwelling at Sāvatthī, etc. "Just as, monks, the great earth would go to utter elimination and exhaustion, except for seven clay balls the size of jujube stones. What do you think, monks, which is more, what has been utterly eliminated and exhausted of the great earth, or the seven clay balls the size of jujube stones remaining?"

"This indeed, venerable sir, is more, of the great earth, that is to say, what has been utterly eliminated and exhausted; the seven clay balls the size of jujube stones remaining are insignificant. They do not amount to a hundredth fraction, they do not amount to a thousandth fraction, they do not amount to a hundred-thousandth fraction - the seven clay balls the size of jujube stones remaining compared with what has been utterly eliminated and exhausted of the great earth." "Just so, monks, etc. the attainment of the eye of the teaching." The sixth.

7. The Discourse on the Ocean

80. He was dwelling at Sāvatthī, etc. "Just as, monks, a man might draw up two or three drops of water from the great ocean. What do you think, monks, which is more, the two or three drops of water drawn up or the water in the great ocean?"

"This indeed, venerable sir, is more, that is to say, the water in the great ocean; the two or three drops of water drawn up are trifling. They do not amount to a hundredth fraction, they do not amount to a thousandth fraction, they do not amount to a hundred-thousandth fraction - compared with the water in the great ocean, the two or three drops of water drawn up." "Just so, monks, etc. the attainment of the eye of the teaching." The seventh.

8. The Second Discourse on the Ocean

81. He was dwelling at Sāvatthī, etc. "Just as, monks, the great ocean would go to utter elimination and exhaustion, except for two or three drops of water. What do you think, monks, which is more, the water in the great ocean that has been exhausted and consumed, or the two or three drops of water remaining?"

"This indeed, venerable sir, is more, the water in the great ocean, that is to say, what has been exhausted and consumed; the two or three drops of water remaining are trifling. They do not amount to a hundredth fraction, they do not amount to a thousandth fraction, they do not amount to a hundred-thousandth fraction - compared with the water in the great ocean that has been exhausted and consumed, the two or three drops of water remaining." "Just so, monks, etc. the attainment of the eye of the teaching." The eighth.

9. The Discourse on the Mountain

82. He was dwelling at Sāvatthī, etc. "Just as, monks, a man might place down seven stone pebbles the size of mustard seeds beside the Himalaya, the king of mountains. What do you think, monks, which is more, the seven stone pebbles the size of mustard seeds placed down, or the Himalaya, the king of mountains?"

"This indeed, venerable sir, is more, that is to say, the Himalaya, the king of mountains; the seven stone pebbles the size of mustard seeds placed down are insignificant. They do not amount to a hundredth fraction, they do not amount to a thousandth fraction, they do not amount to a hundred-thousandth fraction - the seven stone pebbles the size of mustard seeds placed down compared with the Himalaya, the king of mountains." "Just so, etc. the attainment of the eye of the teaching." The ninth.

10. The Second Discourse on the Mountain

83. He was dwelling at Sāvatthī, etc. "Just as, monks, the Himalaya, the king of mountains, would go to utter elimination and exhaustion, except for seven stone pebbles the size of mustard seeds. What do you think, monks, which is more, what has been utterly eliminated and exhausted of the Himalaya, the king of mountains, or the seven stone pebbles the size of mustard seeds remaining?"

"This indeed, venerable sir, is more of the Himalaya, the king of mountains, that is to say, what has been utterly eliminated and exhausted; the seven stone pebbles the size of mustard seeds remaining are insignificant. They do not amount to a hundredth fraction, they do not amount to a thousandth fraction, they do not amount to a hundred-thousandth fraction - the seven stone pebbles the size of mustard seeds remaining compared with what has been utterly eliminated and exhausted of the Himalaya, the king of mountains."

"Just so, monks, for a noble disciple, a person accomplished in right view, one who has fully realised, this indeed is more suffering, that is to say, what has been exhausted and consumed; what remains is insignificant. It does not amount to a hundredth fraction, it does not amount to a thousandth fraction, it does not amount to a hundred-thousandth fraction - compared with the former mass of suffering that has been exhausted and consumed, that is to say, having seven rebirths at the utmost. Thus of great benefit, monks, is the full realization of the teaching; thus of great benefit is the attainment of the eye of the teaching." The tenth.

11. The Third Discourse on the Mountain

84. He was dwelling at Sāvatthī, etc. "Just as, monks, a man might place down seven stone pebbles the size of mung beans beside Sineru, the king of mountains. What do you think, monks, which is more, the seven stone pebbles the size of mung beans placed down, or Sineru, the king of mountains?"

"This indeed, venerable sir, is more, that is to say, Sineru, the king of mountains; the seven stone pebbles the size of mung beans placed down are insignificant. They do not amount to a hundredth fraction, they do not amount to a thousandth fraction, they do not amount to a hundred-thousandth fraction - the seven stone pebbles the size of mung beans placed down compared with Sineru, the king of mountains." "Just so, monks, compared with the achievement of a noble disciple, a person accomplished in right view, the achievement of heterodox ascetics, brahmins, and wandering ascetics does not amount to a hundredth fraction, does not amount to a thousandth fraction, does not amount to a hundred-thousandth fraction. Thus great is the achievement, monks, of a person accomplished in right view, thus great is the direct knowledge." The eleventh.

The Connected Discourses on Full Realization is complete.

Its summary:

Fingernail, pond, and two on water at the confluence;

Two on earth, two on ocean, and three on the simile of the mountain.

3. Connected Discourses on Elements

1. The Chapter on Diversity

1. The Discourse on Diversity of Elements

85. He was dwelling at Sāvatthī, etc. "I will teach you, monks, the diversity of elements. 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 the diversity of elements? 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 - this is called, monks, the diversity of elements." The first.

2. The Discourse on Diversity of Contact

86. He was dwelling at Sāvatthī, etc. "Dependent on diversity of elements, monks, diversity of contact arises. And what, monks, is the diversity of elements? Eye-element, ear-element, nose element, tongue-element, body element, mind-element - this is called, monks, the diversity of elements."

"And how, monks, does diversity of contact arise dependent on diversity of elements? Dependent on the eye-element, monks, eye-contact arises. Dependent on the ear-element... dependent on the nose element... dependent on the tongue-element... dependent on the body element... dependent on the mind-element, mind-contact arises. Thus, monks, dependent on diversity of elements, diversity of contact arises." The second.

3. The Discourse on Not from Diversity of Contact

87. He was dwelling at Sāvatthī, etc. "Dependent on diversity of elements, monks, diversity of contact arises; not dependent on diversity of contact does diversity of elements arise. And what, monks, is the diversity of elements? Eye-element, etc. mind-element - this is called, monks, the diversity of elements."

"And how, monks, does diversity of contact arise dependent on diversity of elements, and not diversity of elements arise dependent on diversity of contact? Dependent on the eye-element, monks, eye-contact arises; not dependent on eye-contact does the eye-element arise, etc. Dependent on the mind-element, mind-contact arises; not dependent on mind-contact does the mind-element arise. Thus, monks, dependent on diversity of elements, diversity of contact arises; not dependent on diversity of contact does diversity of elements arise." The third.

4. The Discourse on Diversity of Feeling

88. He was dwelling at Sāvatthī, etc. "Dependent on diversity of elements, monks, diversity of contact arises; dependent on diversity of contact, diversity of feeling arises. And what, monks, is the diversity of elements? Eye-element, etc. mind-element - this is called, monks, the diversity of elements."

"And how, monks, does diversity of contact arise dependent on diversity of elements, and diversity of feeling arise dependent on diversity of contact? Dependent on the eye-element, monks, eye-contact arises; dependent on eye-contact, feeling born of eye-contact arises, etc. Dependent on the mind-element, mind-contact arises; dependent on mind-contact, feeling born of mind-contact arises. Thus, monks, dependent on diversity of elements, diversity of contact arises; dependent on diversity of contact, diversity of feeling arises." The fourth.

5. The Second Discourse on Diversity of Feeling

89. He was dwelling at Sāvatthī, etc. "Dependent on diversity of elements, monks, diversity of contact arises; dependent on diversity of contact, diversity of feeling arises; not dependent on diversity of feeling does diversity of contact arise; not dependent on diversity of contact does diversity of elements arise. And what, monks, is the diversity of elements? Eye-element, etc. mind-element - this is called, monks, the diversity of elements."

"And how, monks, does diversity of contact arise dependent on diversity of elements, and diversity of feeling arise dependent on diversity of contact, and not dependent on diversity of feeling does diversity of contact arise, and not dependent on diversity of contact does diversity of elements arise? Dependent on the eye-element, monks, eye-contact arises; dependent on eye-contact, feeling born of eye-contact arises; not dependent on feeling born of eye-contact does eye-contact arise; not dependent on eye-contact does the eye-element arise, etc. Dependent on the mind-element, mind-contact arises; dependent on mind-contact, feeling born of mind-contact arises; not dependent on feeling born of mind-contact does mind-contact arise; not dependent on mind-contact does the mind-element arise. Thus, monks, dependent on diversity of elements, diversity of contact arises; dependent on diversity of contact, diversity of feeling arises; not dependent on diversity of feeling does diversity of contact arise; not dependent on diversity of contact does diversity of elements arise." The fifth.

6. The Discourse on the Diversity of External Elements

90. He was dwelling at Sāvatthī, etc. "I will teach you, monks, the diversity of elements. Listen to that, etc. And what, monks, is the diversity of elements? Material element, sound element, odour element, flavour element, touch element, element of phenomena - this is called, monks, the diversity of elements." The sixth.

7. The Discourse on the Diversity of Perception

91. He was dwelling at Sāvatthī, etc. "Venerable sir," those monks assented to the Blessed One. The Blessed One said this - "Dependent on diversity of elements, monks, diversity of perception arises; dependent on diversity of perception, diversity of thought arises; dependent on diversity of thought, diversity of desire arises; dependent on diversity of desire, diversity of fever arises; dependent on diversity of fever, diversity of quest arises. And what, monks, is the diversity of elements? Material element, etc. element of phenomena - this is called, monks, the diversity of elements."

"And how, monks, does diversity of perception arise dependent on diversity of elements, diversity of thought arise dependent on diversity of perception, diversity of desire arise dependent on diversity of thought, diversity of fever arise dependent on diversity of desire, diversity of quest arise dependent on diversity of fever?

Dependent on the material element, monks, perception of material form arises; dependent on perception of material form, thought of material form arises; dependent on thought of material form, desire for material form arises; dependent on desire for material form, fever for material form arises; dependent on fever for material form, quest for material form arises, etc. Dependent on the element of phenomena, perception of mental phenomena arises; dependent on perception of mental phenomena, thought of mental phenomena arises; dependent on thought of mental phenomena, desire for mental phenomena arises; dependent on desire for mental phenomena, fever for mental phenomena arises; dependent on fever for mental phenomena, quest for mental phenomena arises.

Thus, monks, dependent on diversity of elements, diversity of perception arises; dependent on diversity of perception, diversity of thought arises; dependent on diversity of thought, diversity of desire arises; dependent on diversity of desire, diversity of fever arises; dependent on diversity of fever, diversity of quest arises." The seventh.

8. The Discourse on the Non-Diversity of Quest

92. He was dwelling at Sāvatthī, etc. "Dependent on diversity of elements, monks, diversity of perception arises; dependent on diversity of perception, diversity of thought arises; dependent on diversity of thought, diversity of desire arises; dependent on diversity of desire, diversity of fever arises; dependent on diversity of fever, diversity of quest arises; not dependent on diversity of quest does diversity of fever arise, not dependent on diversity of fever does diversity of desire arise, not dependent on diversity of desire does diversity of thought arise, not dependent on diversity of thought does diversity of perception arise, not dependent on diversity of perception does diversity of elements arise. And what, monks, is the diversity of elements? Material element, etc. element of phenomena - this is called, monks, the diversity of elements."

"And how, monks, does diversity of perception arise dependent on diversity of elements, does there arise dependent on diversity of perception, etc. diversity of quest; not dependent on diversity of quest does diversity of fever arise, not dependent on diversity of fever does diversity of desire arise, not dependent on diversity of desire does diversity of thought arise, not dependent on diversity of thought does diversity of perception arise, not dependent on diversity of perception does diversity of elements arise?

"Thus, monks, dependent on diversity of elements, diversity of perception arises; dependent on diversity of perception, there arises, etc. diversity of quest; not dependent on diversity of quest does diversity of fever arise, not dependent on diversity of fever does diversity of desire arise, not dependent on diversity of desire does diversity of thought arise, not dependent on diversity of thought does diversity of perception arise, not dependent on diversity of perception does diversity of elements arise." The eighth.

9. The Discourse on the Diversity of External Contact

93. He was dwelling at Sāvatthī, etc. "Dependent on diversity of elements, monks, diversity of perception arises; dependent on diversity of perception, diversity of thought arises; dependent on diversity of thought, diversity of contact arises; dependent on diversity of contact, diversity of feeling arises; dependent on diversity of feeling, diversity of desire arises; dependent on diversity of desire, diversity of fever arises; dependent on diversity of fever, diversity of quest arises; dependent on diversity of quest, diversity of gain arises. And what, monks, is the diversity of elements? Material element, etc. element of phenomena - this is called, monks, the diversity of elements."

"And how, monks, does diversity of perception arise dependent on diversity of elements, does there arise dependent on diversity of perception, etc. diversity of gain?

"Dependent on the material element, monks, perception of material form arises; dependent on perception of material form, thought of material form arises; dependent on thought of material form, contact with material form arises; dependent on contact with material form, feeling born of contact with material form arises; dependent on feeling born of contact with material form, desire for material form arises; dependent on desire for material form, fever for material form arises; dependent on fever for material form, quest for material form arises; dependent on quest for material form, gain of material form arises, etc. Dependent on the element of phenomena, perception of mental phenomena arises; dependent on perception of mental phenomena, thought of mental phenomena arises; dependent on thought of mental phenomena, contact with mental phenomena arises; dependent on contact with mental phenomena, feeling born of contact with mental phenomena arises; dependent on feeling born of contact with mental phenomena, desire for mental phenomena arises; dependent on desire for mental phenomena, fever for mental phenomena arises; dependent on fever for mental phenomena, quest for mental phenomena arises; dependent on quest for mental phenomena, gain of mental phenomena arises.

"Thus, monks, dependent on diversity of elements, diversity of perception arises; dependent on diversity of perception, there arises, etc. diversity of quest; dependent on diversity of quest, diversity of gain arises." The ninth.

10. The Second Discourse on the Diversity of External Contact

94. He was dwelling at Sāvatthī, etc. "Dependent on diversity of elements, monks, diversity of perception arises; dependent on diversity of perception, diversity of thought arises; contact... feeling... desire... fever... dependent on diversity of quest, diversity of gain arises; not dependent on diversity of gain does diversity of quest arise, not dependent on diversity of quest does diversity of fever arise, not dependent on diversity of fever does there arise, etc. desire... feeling... contact... thought... diversity of perception, not dependent on diversity of perception does diversity of elements arise. And what, monks, is the diversity of elements? Material element, etc. element of phenomena - this is called, monks, the diversity of elements."

"And how, monks, does diversity of perception arise dependent on diversity of elements, diversity of thought arise dependent on diversity of perception? Contact... feeling... desire... fever... quest... gain... not dependent on diversity of gain does diversity of quest arise, not dependent on diversity of quest does diversity of fever arise... desire... feeling... contact... not dependent on diversity of thought does diversity of perception arise, not dependent on diversity of perception does diversity of elements arise?

"Dependent on the material element, monks, perception of material form arises, etc. dependent on the element of phenomena, perception of mental phenomena arises; dependent on perception of mental phenomena, there arises, etc. quest for mental phenomena; dependent on quest for mental phenomena, gain of mental phenomena arises; not dependent on gain of mental phenomena does quest for mental phenomena arise, not dependent on quest for mental phenomena does fever for mental phenomena arise, not dependent on fever for mental phenomena does desire for mental phenomena arise, not dependent on desire for mental phenomena does feeling born of contact with mental phenomena arise, not dependent on feeling born of contact with mental phenomena does contact with mental phenomena arise, not dependent on contact with mental phenomena does thought of mental phenomena arise, not dependent on thought of mental phenomena does perception of mental phenomena arise, not dependent on perception of mental phenomena does the element of phenomena arise.

"Thus, monks, dependent on diversity of elements, diversity of perception arises; dependent on diversity of perception, there arises, etc. thought... contact... feeling... desire... fever... quest... gain... not dependent on diversity of gain does diversity of quest arise, not dependent on diversity of quest does diversity of fever arise, not dependent on diversity of fever does diversity of desire arise, not dependent on diversity of desire does diversity of feeling arise, not dependent on diversity of feeling does diversity of contact arise, not dependent on diversity of contact does diversity of thought arise, not dependent on diversity of thought does diversity of perception arise, not dependent on diversity of perception does diversity of elements arise." The tenth.

The Chapter on Diversity is first.

Its summary:

Element, Contact, and Not This, Feeling, the other two;

This is the internal pentad; Element, Perception, and Not This;

Of Contact, the other two; this is the external pentad.

2. The Second Chapter

1. The Discourse on the Seven Elements

95. He was dwelling at Sāvatthī, etc. "There are, monks, these seven elements. Which are the seven? The element of radiance, the element of beauty, the element of the plane of infinite space, the element of the plane of infinite consciousness, the element of the plane of nothingness, the element of the plane of neither-perception-nor-non-perception, the element of the cessation of perception and feeling - these, monks, are the seven elements."

When this was said, a certain monk said this to the Blessed One - "This element of radiance, venerable sir, and the element of beauty, and the element of the plane of infinite space, and the element of the plane of infinite consciousness, and the element of the plane of nothingness, and the element of the plane of neither-perception-nor-non-perception, and the element of the cessation of perception and feeling - dependent on what, venerable sir, are these elements discerned?"

"This element of radiance, monk - this element is discerned dependent on darkness. This element of beauty, monk - this element is discerned dependent on foulness. This element of the plane of infinite space, monk - this element is discerned dependent on materiality. This element of the plane of infinite consciousness, monk - this element is discerned dependent on the plane of infinite space. This element of the plane of nothingness, monk - this element is discerned dependent on the plane of infinite consciousness. This element of the plane of neither-perception-nor-non-perception, monk - this element is discerned dependent on the plane of nothingness. This element of the cessation of perception and feeling, monk - this element is discerned dependent on cessation."

"This element of radiance, venerable sir, and the element of beauty, and the element of the plane of infinite space, and the element of the plane of infinite consciousness, and the element of the plane of nothingness, and the element of the plane of neither-perception-nor-non-perception, and the element of the cessation of perception and feeling - how, venerable sir, are these elements to be attained as attainments?"

"This element of radiance, monk, and the element of beauty, and the element of the plane of infinite space, and the element of the plane of infinite consciousness, and the element of the plane of nothingness - these elements are to be attained as attainments with perception. This element of the plane of neither-perception-nor-non-perception, monk - this element is to be attained as an attainment with a residue of activities. This element of the cessation of perception and feeling, monk - this element is to be attained as the attainment of cessation." The first.

2. The Discourse with Source

96. He was dwelling at Sāvatthī, etc. "With a source, monks, sensual thought arises, not without a source; with a source thought of anger arises, not without a source; with a source thought of violence arises, not without a source."

"And how, monks, does sensual thought arise with a source, not without a source; with a source thought of anger arises, not without a source; how does thought of violence arise with a source, not without a source? Dependent on the sensual element, monks, perception of sensuality arises; dependent on perception of sensuality, thought of sensuality arises; dependent on thought of sensuality, sensual desire arises; dependent on sensual desire, the fever of sensual passion arises; dependent on the fever of sensual passion, the quest for sensuality arises. Monks, an ignorant worldling seeking the quest for sensuality proceeds wrongly in three ways - by body, by speech, by mind.

"Dependent on the element of anger, monks, perception of anger arises; dependent on perception of anger, thought of anger arises... etc. desire for anger... fever of anger... quest for anger... Monks, an ignorant worldling seeking the quest for anger proceeds wrongly in three ways - by body, by speech, by mind.

"Dependent on the violence element, monks, perception of violence arises; dependent on perception of violence, thought of violence arises... etc. desire for violence... fever of violence... quest for violence... Monks, an ignorant worldling seeking the quest for violence proceeds wrongly in three ways - by body, by speech, by mind.

"Just as, monks, a man might drop a blazing grass torch in a dry grass thicket; if he did not quickly extinguish it with his hands and feet. Thus indeed, monks, whatever creatures dependent on grass and wood, they would come to calamity and disaster. Just so, monks, whatever ascetic or brahmin does not quickly abandon, dispel, put an end to, and bring to obliteration an arisen perception gone to unrighteousness, he dwells in suffering in this very life, with vexation, with anguish, with fever; and upon the body's collapse at death, an unfortunate realm is to be expected.

"With a source, monks, thought of renunciation arises, not without a source; with a source thought of non-anger arises, not without a source; with a source thought of non-violence arises, not without a source.

"And how, monks, does a thought of renunciation arise with a source, not without a source; with a source thought of non-anger arises, not without a source; a thought of non-violence arises with a source, not without a source? Dependent on the renunciation element, monks, perception of renunciation arises; dependent on perception of renunciation, thought of renunciation arises; dependent on thought of renunciation, desire for renunciation arises; dependent on desire for renunciation, fever of renunciation arises; dependent on fever of renunciation, quest for renunciation arises; monks, a learned noble disciple searching for the quest for renunciation proceeds rightly in three ways - by body, by speech, by mind.

"Dependent on the non-anger element, monks, perception of non-anger arises; dependent on perception of non-anger, thought of non-anger arises... etc. desire for non-anger... fever of non-anger... quest for non-anger; monks, a learned noble disciple searching for the quest for non-anger proceeds rightly in three ways - by body, by speech, by mind.

"Dependent on the non-violence element, monks, perception of non-violence arises; dependent on perception of non-violence, thought of non-violence arises; dependent on thought of non-violence, desire for non-violence arises; dependent on desire for non-violence, fever of non-violence arises; dependent on fever of non-violence, quest for non-violence arises; monks, a learned noble disciple searching for the quest for non-violence proceeds rightly in three ways - by body, by speech, by mind.

"Just as, monks, a man might drop a blazing grass torch in a dry grass thicket; he would quickly extinguish it with his hands and feet. Thus indeed, monks, those creatures dependent on grass and wood would not come to calamity and disaster. Just so, monks, whatever ascetic or brahmin quickly abandons, dispels, puts an end to, brings to obliteration an arisen perception gone to abnormality, he dwells happily in this very life, without vexation, without anguish, without fever; and upon the body's collapse at death, a fortunate realm is to be expected." The second.

3. The Discourse on the Brick House

97. On one occasion the Blessed One was dwelling at Ñātika in the brick house. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"Dependent on an element, monks, perception arises, view arises, applied thought arises." When this was said, the Venerable Kaccāna said this to the Blessed One - "This view, venerable sir - 'They are Perfectly Self-awakened Ones among those who are not Perfectly Self-awakened Ones' - dependent on what, venerable sir, is this view discerned?"

"This is indeed a great element, Kaccāna, that is to say, the ignorance element. Dependent on an inferior element, Kaccāna, inferior perception arises, inferior view, inferior applied thought, inferior volition, inferior longing, inferior aspiration, inferior person, inferior speech; he tells what is inferior, teaches, makes known, establishes, reveals, analyses, makes clear; his rebirth is inferior, I say.

"Dependent on a middling element, Kaccāna, middling perception arises, middling view, middling applied thought, middling volition, middling longing, middling aspiration, middling person, middling speech; he tells what is middling, teaches, makes known, establishes, reveals, analyses, makes clear; his rebirth is middling, I say.

"Dependent on a superior element, Kaccāna, superior perception arises, superior view, superior applied thought, superior volition, superior longing, superior aspiration, superior person, superior speech; he tells what is superior, teaches, makes known, establishes, reveals, analyses, makes clear; his rebirth is superior, I say." The third.

4. The Discourse on Those of Inferior Disposition

98. He was dwelling at Sāvatthī, etc. "Monks, beings flow together and meet according to element. Those of inferior disposition flow together and meet with those of inferior disposition; those of good disposition flow together and meet with those of good disposition."

"In the past too, monks, beings flowed together and met according to element. Those of inferior disposition flowed together and met with those of inferior disposition; those of good disposition flowed together and met with those of good disposition.

"In the future too, monks, beings will flow together and meet according to element. Those of inferior disposition will flow together and meet with those of inferior disposition; those of good disposition will flow together and meet with those of good disposition.

"At present too, monks, in the present period of time, beings flow together and meet according to element. Those of inferior disposition flow together and meet with those of inferior disposition; those of good disposition flow together and meet with those of good disposition." The fourth.

5. The Discourse on the Walking Path

99. On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. Now at that time the Venerable Sāriputta together with several monks was walking up and down not far from the Blessed One; the Venerable Mahāmoggallāna also together with several monks was walking up and down not far from the Blessed One; the Venerable Mahākassapa also together with several monks was walking up and down not far from the Blessed One; the Venerable Anuruddha also together with several monks was walking up and down not far from the Blessed One; the Venerable Puṇṇa Mantāniputta also together with several monks was walking up and down not far from the Blessed One; the Venerable Upāli also together with several monks was walking up and down not far from the Blessed One; the Venerable Ānanda also together with several monks was walking up and down not far from the Blessed One; Devadatta also together with several monks was walking up and down not far from the Blessed One.

Then the Blessed One addressed the monks: "Do you see, monks, Sāriputta walking up and down together with several monks?" "Yes, venerable sir." "All those monks are of great wisdom. Do you see, monks, Moggallāna walking up and down together with several monks?" "Yes, venerable sir." "All those monks are of great supernormal power. Do you see, monks, Kassapa walking up and down together with several monks?" "Yes, venerable sir." "All those monks are ones who inculcate the ascetic practices. Do you see, monks, Anuruddha walking up and down together with several monks?" "Yes, venerable sir." "All those monks possess the divine eye. Do you see, monks, Puṇṇa Mantāniputta walking up and down together with several monks?" "Yes, venerable sir." "All those monks are preachers of the Teaching. Do you see, monks, Upāli walking up and down together with several monks?" "Yes, venerable sir." "All those monks are experts in monastic discipline. Do you see, monks, Ānanda walking up and down together with several monks?" "Yes, venerable sir." "All those monks are very learned. Do you see, monks, Devadatta walking up and down together with several monks?" "Yes, venerable sir." "All those monks have evil desires."

"Monks, beings flow together and meet according to element. Those of inferior disposition flow together and meet with those of inferior disposition; those of good disposition flow together and meet with those of good disposition. In the past too, monks, beings flowed together and met according to element. Those of inferior disposition flowed together and met with those of inferior disposition; those of good disposition flowed together and met with those of good disposition.

6. The Discourse with Verses

100. He was dwelling at Sāvatthī, etc. "Monks, beings flow together and meet according to element. Those of inferior disposition flow together and meet with those of inferior disposition. In the past too, monks, beings flowed together and met according to element. Those of inferior disposition flowed together and met with those of inferior disposition."

"In the future too, monks, beings will flow together and meet according to element. Those of inferior disposition will flow together and meet with those of inferior disposition.

"At present too, monks, in the present period of time, beings flow together and meet according to element. Those of inferior disposition flow together and meet with those of inferior disposition.

"Just as, monks, excrement flows together and meets with excrement; urine flows together and meets with urine; spittle flows together and meets with spittle; pus flows together and meets with pus; blood flows together and meets with blood; just so, monks, beings flow together and meet according to element. Those of inferior disposition flow together and meet with those of inferior disposition. In the past too, etc. in the future too, etc. at present too, in the present period of time, beings flow together and meet according to element. Those of inferior disposition flow together and meet with those of inferior disposition.

"Monks, beings flow together and meet according to element. Those of good disposition flow together and meet with those of good disposition. In the past too, monks, beings flowed together and met according to element. Those of good disposition flowed together and met with those of good disposition.

"In the future too, monks, etc. at present too, monks, in the present period of time, beings flow together and meet according to element. Those of good disposition flow together and meet with those of good disposition.

"Just as, monks, milk flows together and meets with milk; oil flows together and meets with oil; ghee flows together and meets with ghee; honey flows together and meets with honey; molasses flows together and meets with molasses; just so, monks, beings flow together and meet according to element. Those of good disposition flow together and meet with those of good disposition. In the past too, in the future too, at present too, in the present period of time, beings flow together and meet according to element. Those of good disposition flow together and meet with those of good disposition."

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

"From bonding, craving is born; by aloofness from society it is cut off;

Just as one might sink in the great ocean, having climbed onto a small piece of wood.

"Thus, having associated with the lazy, even one living well sinks;

Therefore one should avoid him, the lazy one of inferior energy.

"With the secluded noble ones, with the resolute meditators;

With those constantly putting forth strenuous energy, with the wise ones, one should live together."

7. The Discourse on the Comparison of the Faithless

101. He was dwelling at Sāvatthī, etc. "Monks, beings flow together and meet according to element. The faithless flow together and meet with the faithless; the shameless flow together and meet with the shameless; those without moral fear flow together and meet with those without moral fear; those of little learning flow together and meet with those of little learning; the lazy flow together and meet with the lazy; the unmindful flow together and meet with the unmindful; the unwise flow together and meet with the unwise."

"In the past too, monks, beings flowed together and met according to element. The faithless flowed together and met with the faithless; the shameless flowed together and met with the shameless; those without moral fear flowed together and met with those without moral fear; those of little learning flowed together and met with those of little learning; the lazy flowed together and met with the lazy; the unmindful flowed together and met with the unmindful; the unwise flowed together and met with the unwise.

"In the future too, monks, beings will flow together and meet according to element. The faithless will flow together and meet with the faithless; the shameless will flow together and meet with the shameless; those without moral fear together with those without moral fear, etc. those of little learning together with those of little learning, etc. the lazy together with the lazy, etc. the unmindful together with the unmindful, etc. the unwise will flow together and meet with the unwise.

"At present too, monks, in the present period of time, beings flow together and meet according to element. The faithless flow together and meet with the faithless; the shameless together with the shameless, etc. those without moral fear together with those without moral fear, etc. those of little learning together with those of little learning, etc. the lazy together with the lazy, etc. the unmindful flow together and meet with the unmindful; the unwise flow together and meet with the unwise.

"Monks, beings flow together and meet according to element. Those with faith flow together and meet with those with faith; those with shame flow together and meet with those with shame; those with moral fear flow together and meet with those with moral fear; those very learned flow together and meet with those very learned; those putting forth strenuous energy flow together and meet with those putting forth strenuous energy; those mindful flow together and meet with those mindful; those wise flow together and meet with those wise. In the past too, monks, etc. In the future too, monks, etc. at present too, monks, in the present period of time, beings flow together and meet according to element. Those with faith flow together and meet with those with faith; those wise flow together and meet with those wise." The seventh.

8. The Discourse on the Faithless as Root

102. He was dwelling at Sāvatthī, etc. "Monks, beings flow together and meet according to element. The faithless flow together and meet with the faithless; the shameless flow together and meet with the shameless; the unwise flow together and meet with the unwise; those with faith flow together and meet with those with faith; those with shame flow together and meet with those with shame; those wise flow together and meet with those wise. In the past too, monks, beings flowed together and met according to element, etc. In the future too, monks, beings will flow together and meet according to element, etc.

"At present too, monks, in the present period of time, beings flow together and meet according to element. The faithless flow together and meet with the faithless; the shameless flow together and meet with the shameless, the unwise flow together and meet with the unwise; those with faith flow together and meet with those with faith; those with shame flow together and meet with those with shame; the wise flow together and meet with the wise."

"Monks, beings flow together and meet according to element. The faithless flow together and meet with the faithless; those without moral fear flow together and meet with those without moral fear; the unwise flow together and meet with the unwise; those with faith flow together and meet with those with faith; those with moral fear flow together and meet with those with moral fear; the wise flow together and meet with the wise, etc. It should be expanded as in the first section.

"Monks, beings flow together and meet according to element, etc. The faithless flow together and meet with the faithless; those of little learning flow together and meet with those of little learning; the unwise flow together and meet with the unwise; those with faith flow together and meet with those with faith; those very learned flow together and meet with those very learned, the wise flow together and meet with the wise, etc.

"Monks, beings flow together and meet according to element, etc. The faithless flow together and meet with the faithless; the lazy flow together and meet with the lazy; the unwise flow together and meet with the unwise; those with faith flow together and meet with those with faith; those putting forth strenuous energy flow together and meet with those putting forth strenuous energy; the wise flow together and meet with the wise, etc.

"Monks, beings flow together and meet according to element, etc. The faithless flow together and meet with the faithless; the unmindful flow together and meet with the unmindful; the unwise flow together and meet with the unwise; those with faith flow together and meet with those with faith; those mindful flow together and meet with those mindful; the wise flow together and meet with the wise... etc. The eighth.

9. The Discourse on Shamelessness as Root

103. He was dwelling at Sāvatthī, etc. "According to element, etc. the shameless flow together and meet with the shameless, those without moral fear flow together and meet with those without moral fear, the unwise flow together and meet with the unwise; those with shame flow together and meet with those with shame, those with moral fear flow together and meet with those with moral fear, the wise flow together and meet with the wise, etc.

"The shameless flow together and meet with the shameless, those of little learning flow together and meet with those of little learning, the unwise flow together and meet with the unwise; those with shame flow together and meet with those with shame, those very learned flow together and meet with those very learned, the wise flow together and meet with the wise, etc.

"The shameless flow together and meet with the shameless, the lazy flow together and meet with the lazy, the unwise flow together and meet with the unwise; those with shame flow together and meet with those with shame, those putting forth strenuous energy flow together and meet with those putting forth strenuous energy, the wise flow together and meet with the wise, etc.

"The shameless flow together and meet with the shameless, the unmindful flow together and meet with the unmindful, the unwise flow together and meet with the unwise; those with shame flow together and meet with those with shame, those mindful flow together and meet with those mindful, the wise flow together and meet with the wise... etc. The ninth.

10. The Discourse on Moral Fearlessness as Root

104. He was dwelling at Sāvatthī, etc. "Monks, beings flow together and meet according to element. Those without moral fear flow together and meet with those without moral fear; those of little learning flow together and meet with those of little learning; the unwise flow together and meet with the unwise; those with moral fear flow together and meet with those with moral fear; those very learned flow together and meet with those very learned; the wise flow together and meet with the wise, etc.

"Those without moral fear flow together and meet with those without moral fear; the lazy flow together and meet with the lazy; the unwise flow together and meet with the unwise; those with moral fear flow together and meet with those with moral fear; those putting forth strenuous energy flow together and meet with those putting forth strenuous energy; the wise flow together and meet with the wise, etc.

"Those without moral fear flow together and meet with those without moral fear; the unmindful flow together and meet with the unmindful; the unwise flow together and meet with the unwise; those with moral fear flow together and meet with those with moral fear; those mindful flow together and meet with those mindful; the wise flow together and meet with the wise... etc. The tenth.

11. The Discourse on Little Learning as Root

105. He was dwelling at Sāvatthī, etc. "Monks, beings flow together and meet according to element. Those of little learning flow together and meet with those of little learning; the lazy flow together and meet with the lazy; the unwise flow together and meet with the unwise; those very learned flow together and meet with those very learned; those putting forth strenuous energy flow together and meet with those putting forth strenuous energy; the wise flow together and meet with the wise, etc.

"Those of little learning flow together and meet with those of little learning; the unmindful flow together and meet with the unmindful; the unwise flow together and meet with the unwise; those very learned flow together and meet with those very learned; those mindful flow together and meet with those mindful; the wise flow together and meet with the wise... etc. The eleventh.

12. The Discourse on Laziness as Root

106. He was dwelling at Sāvatthī, etc. "Monks, beings flow together and meet according to element. The lazy flow together and meet with the lazy; the unmindful flow together and meet with the unmindful; the unwise flow together and meet with the unwise; those putting forth strenuous energy flow together and meet with those putting forth strenuous energy; those mindful flow together and meet with those mindful; the wise flow together and meet with the wise... etc. The twelfth.

The second chapter.

Its summary:

Seven Elements and With Causality, and with the Brick House;

Inferior Disposition, Walking Path, With Verses, Faithless as seventh.

Five rooted in faithlessness, four rooted in shamelessness;

Three rooted in moral fearlessness, and two with of little learning.

One on laziness was spoken, three discourses in fives;

Twenty-two discourses were spoken, the second chapter is called.

3. The Chapter on Courses of Action

1. The Discourse on the Unconcentrated

107. He was dwelling at Sāvatthī, etc. "Monks, beings flow together and meet according to element. The faithless flow together and meet with the faithless; the shameless flow together and meet with the shameless; those without moral fear flow together and meet with those without moral fear; the unconcentrated flow together and meet with the unconcentrated; the unwise flow together and meet with the unwise."

"Those with faith flow together and meet with those with faith; those with shame flow together and meet with those with shame; those with moral fear flow together and meet with those with moral fear; the concentrated flow together and meet with the concentrated; those wise flow together and meet with those wise." The first.

2. The Discourse on the Immoral

108. He was dwelling at Sāvatthī, etc. "Monks, beings flow together and meet according to element. The faithless flow together and meet with the faithless; the shameless flow together and meet with the shameless; those without moral fear flow together and meet with those without moral fear; the immoral flow together and meet with the immoral; the unwise flow together and meet with the unwise."

"Those with faith flow together and meet with those with faith; those with shame flow together and meet with those with shame; those with moral fear flow together and meet with those with moral fear; the virtuous flow together and meet with the virtuous; those wise flow together and meet with those wise." The second.

3. The Discourse on the Five Training Rules

109. He was dwelling at Sāvatthī, etc. "Monks, beings flow together and meet according to element. Those who kill living beings flow together and meet with those who kill living beings; those who take what is not given flow together and meet with those who take what is not given; those who engage in sexual misconduct flow together and meet with those who engage in sexual misconduct; liars flow together and meet with liars; those who indulge in spirits, liquor and intoxicants that cause negligence flow together and meet with those who indulge in spirits, liquor and intoxicants that cause negligence."

"Those who abstain from killing living beings flow together and meet with those who abstain from killing living beings; those who abstain from taking what is not given flow together and meet with those who abstain from taking what is not given; those who abstain from sexual misconduct flow together and meet with those who abstain from sexual misconduct; those who abstain from lying flow together and meet with those who abstain from lying; those who abstain from spirits, liquor and intoxicants that cause negligence flow together and meet with those who abstain from spirits, liquor and intoxicants that cause negligence." The third.

4. The Discourse on the Seven Courses of Action

110. He was dwelling at Sāvatthī, etc. "Monks, beings flow together and meet according to element. Those who kill living beings flow together and meet with those who kill living beings; those who take what is not given flow together and meet with those who take what is not given; those who engage in sexual misconduct flow together and meet with those who engage in sexual misconduct; liars flow together and meet with liars; those of divisive speech flow together and meet with those of divisive speech; those of harsh speech flow together and meet with those of harsh speech; those who engage in idle chatter flow together and meet with those who engage in idle chatter."

"Those who abstain from killing living beings, etc. those who abstain from taking what is not given, those who abstain from sexual misconduct, those who abstain from lying, those who abstain from divisive speech flow together and meet with those who abstain from divisive speech; those who abstain from harsh speech flow together and meet with those who abstain from harsh speech; those who abstain from idle chatter flow together and meet with those who abstain from idle chatter." The fourth.

5. The Discourse on the Ten Courses of Action

111. He was dwelling at Sāvatthī, etc. "Monks, beings flow together and meet according to element. Those who kill living beings flow together and meet with those who kill living beings; those who take what is not given, etc. those who engage in sexual misconduct, liars, those of divisive speech, those of harsh speech, those who engage in idle chatter flow together and meet with those who engage in idle chatter; the covetous flow together and meet with the covetous; those with corrupted minds flow together and meet with those with corrupted minds; those holding wrong views flow together and meet with those holding wrong views."

"Those who abstain from killing living beings flow together and meet with those who abstain from killing living beings; those who abstain from taking what is not given, etc. those who abstain from sexual misconduct, those who abstain from lying, from divisive speech, from harsh speech, those who abstain from idle chatter flow together and meet with those who abstain from idle chatter; the non-covetous flow together and meet with the non-covetous; those with uncorrupted minds flow together and meet with those with uncorrupted minds; those holding right views flow together and meet with those holding right views." The fifth.

6. The Discourse on the Eightfold

112. He was dwelling at Sāvatthī, etc. "Monks, beings flow together and meet according to element. Those holding wrong views flow together and meet with those holding wrong views; those having wrong thought, etc. those having wrong speech... those having wrong action... those having wrong livelihood... those having wrong effort... those having wrong mindfulness... those having wrong concentration flow together and meet with those having wrong concentration. Those holding right views flow together and meet with those holding right views; those having right thought, etc. those having right speech... those having right action... those having right livelihood... those having right effort... those having right mindfulness... those having right concentration flow together and meet with those having right concentration." The sixth.

7. The Discourse on the Ten Factors

113. He was dwelling at Sāvatthī, etc. "Monks, beings flow together and meet according to element. Those holding wrong views flow together and meet with those holding wrong views; those having wrong thought, etc. those having wrong speech... those having wrong action... those having wrong livelihood... those having wrong effort... those having wrong mindfulness... those having wrong concentration flow together and meet with those having wrong concentration; those having wrong knowledge flow together and meet with those having wrong knowledge; those having wrong liberation flow together and meet with those having wrong liberation."

"Those holding right views flow together and meet with those holding right views; those having right thought, etc. those having right speech... those having right action... those having right livelihood... those having right effort... those having right mindfulness... those having right concentration... those having right knowledge flow together and meet with those having right knowledge; those having right liberation flow together and meet with those having right liberation." The seventh.

The summary of the seven discourses -

Unconcentrated, immoral, and the five training rules;

Seven courses of action spoken, and with the ten courses of action;

The sixth spoken with the eightfold, and the seventh with the tenfold.

The Chapter on Courses of Action is third.

4. The Fourth Chapter

1. The Discourse on the Four Elements

114. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park... etc. "There are, monks, these four elements. What are the four? The solid element, the liquid element, the heat element, the air element - these, monks, are the four elements." The first.

2. The Discourse on Before Enlightenment

115. He was dwelling at Sāvatthī, etc. "Before the enlightenment, monks, while still unenlightened, being just a Bodhisatta, this occurred to me - 'What indeed is the gratification in the solid element, what is the danger, what is the escape? What is the gratification in the liquid element, what is the danger, what is the escape? What is the gratification in the heat element, what is the danger, what is the escape? What is the gratification in the air element, what is the danger, what is the escape?'

"This occurred to me, monks - 'Whatever happiness and pleasure arises dependent on the solid element, this is the gratification in the solid element. That the solid element is impermanent, suffering, subject to change, this is the danger in the solid element. Whatever is the removal of desire and lust, the abandoning of desire and lust regarding the solid element, this is the escape from the solid element. Whatever dependent on the liquid element... etc. Whatever dependent on the heat element... etc. Whatever happiness and pleasure arises dependent on the air element, this is the gratification in the air element. That the air element is impermanent, suffering, subject to change, this is the danger in the air element. Whatever is the removal of desire and lust, the abandoning of desire and lust regarding the air element, this is the escape from the air element.'

"As long as I, monks, did not directly know as it really is the gratification of these four elements as gratification, the danger as danger, and the escape as escape, I did not acknowledge, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment.

"But when I, monks, directly knew as it really is the gratification of these four elements as gratification, the danger as danger, and the escape as escape, then I acknowledged, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment. And knowledge and vision arose in me - 'Unshakable is my liberation, this is the last birth, there is now no more rebirth.' The second.

3. The Discourse on "I Practised"

116. He was dwelling at Sāvatthī, etc. "I, monks, pursued the quest for gratification in the solid element, whatever gratification there is in the solid element I attained, as far as there is gratification in the solid element that has been well seen by me through wisdom. I, monks, pursued the quest for danger in the solid element, whatever danger there is in the solid element I attained, as far as there is danger in the solid element that has been well seen by me through wisdom. I, monks, pursued the quest for escape from the solid element, whatever escape there is from the solid element I attained, as far as there is escape from the solid element that has been well seen by me through wisdom.

I, monks, regarding the liquid element, etc. I, monks, regarding the heat element... I, monks, pursued the quest for gratification in the air element, whatever gratification there is in the air element I attained, as far as there is gratification in the air element that has been well seen by me through wisdom. I, monks, pursued the quest for danger in the air element, whatever danger there is in the air element I attained, as far as there is danger in the air element that has been well seen by me through wisdom. I, monks, pursued the quest for escape from the air element, whatever escape there is from the air element I attained, as far as there is escape from the air element that has been well seen by me through wisdom.

4. The Discourse on "If This Were Not"

117. He was dwelling at Sāvatthī, etc. "If, monks, there were no gratification in the solid element, beings would not become attached to the solid element. But because, monks, there is gratification in the solid element, therefore beings become attached to the solid element. If, monks, there were no danger in the solid element, beings would not become disenchanted with the solid element. But because, monks, there is danger in the solid element, therefore beings become disenchanted with the solid element. If, monks, there were no escape from the solid element, beings would not escape from the solid element. But because, monks, there is escape from the solid element, therefore beings escape from the solid element."

"If, monks, there were no gratification in the liquid element, etc. If, monks, in the heat element, etc. If, monks, there were no gratification in the air element, beings would not become attached to the air element. But because, monks, there is gratification in the air element, therefore beings become attached to the air element. If, monks, there were no danger in the air element, beings would not become disenchanted with the air element. But because, monks, there is danger in the air element, therefore beings become disenchanted with the air element. If, monks, there were no escape from the air element, beings would not escape from the air element. But because, monks, there is escape from the air element, therefore beings escape from the air element.

"As long as, monks, beings did not directly know as it really is the gratification of these four elements as gratification, the danger as danger, and the escape as escape, for so long, monks, beings from the world with its gods, with its Māras, with its Brahmās, from the generation with its ascetics and brahmins, with its gods and humans, did not dwell escaped, unbound, free, with a mind rid of barriers.

"But when, monks, beings directly knew as it really is the gratification of these four elements as gratification, the danger as danger, and the escape as escape, then, monks, beings from the world with its gods, with its Māras, with its Brahmās, from the generation with its ascetics and brahmins, with its gods and humans, dwell escaped, unbound, free, with a mind rid of barriers." The fourth.

5. The Discourse on Exclusively Suffering

118. He was dwelling at Sāvatthī, etc. "If, monks, the solid element were exclusively painful, affected with pain, overwhelmed by pain, not touched by pleasure, beings would not become attached to the solid element. But because, monks, the solid element is pleasant, affected with pleasure, overwhelmed by pleasure, not touched by pain, therefore beings become attached to the solid element."

"If, monks, the liquid element... etc. If, monks, the heat element... If, monks, the air element were exclusively painful, affected with pain, overwhelmed by pain, not touched by pleasure, beings would not become attached to the air element. But because, monks, the air element is pleasant, affected with pleasure, overwhelmed by pleasure, not touched by pain, therefore beings become attached to the air element.

"If, monks, the solid element were exclusively pleasant, affected with pleasure, overwhelmed by pleasure, not touched by pain, beings would not become disenchanted with the solid element. But because, monks, the solid element is painful, affected with pain, overwhelmed by pain, not touched by pleasure, therefore beings become disenchanted with the solid element.

"If, monks, the liquid element... etc. If, monks, the heat element... If, monks, the air element were exclusively pleasant, affected with pleasure, overwhelmed by pleasure, not touched by pain, beings would not become disenchanted with the air element. But because, monks, the air element is painful, affected with pain, overwhelmed by pain, not touched by pleasure, therefore beings become disenchanted with the air element." The fifth.

6. The Discourse on Delighting

119. He was dwelling at Sāvatthī, etc. "Whoever, monks, delights in the solid element, delights in suffering. Whoever delights in suffering, he is not released from suffering, I say. Whoever delights in the liquid element, etc. whoever the heat element... whoever delights in the air element, delights in suffering. Whoever delights in suffering, he is not released from suffering, I say."

"But whoever, monks, does not delight in the solid element, does not delight in suffering. Whoever does not delight in suffering, he is released from suffering, I say. Whoever the liquid element, etc. whoever the heat element... whoever does not delight in the air element, does not delight in suffering. Whoever does not delight in suffering, he is released from suffering, I say." The sixth.

7. The Discourse on Arising

120. He was dwelling at Sāvatthī, etc. "Whatever, monks, is the arising, presence, production, manifestation of the solid element, this is the arising of suffering, the presence of diseases, the manifestation of ageing and death. Whatever of the liquid element, etc. Whatever of the heat element... Whatever is the arising, presence, production, manifestation of the air element, this is the arising of suffering, the presence of diseases, the manifestation of ageing and death."

"But whatever, monks, is the cessation, appeasement, passing away of the solid element, this is the cessation of suffering, the appeasement of diseases, the passing away of ageing and death. Whatever of the liquid element, etc. Whatever of the heat element... Whatever is the cessation, appeasement, passing away of the air element, this is the cessation of suffering, the appeasement of diseases, the passing away of ageing and death." The seventh.

8. The Discourse on Ascetics and Brahmins

121. He was dwelling at Sāvatthī, etc. "There are, monks, these four elements. What are the four? The solid element, the liquid element, the heat element, the air element. Whatever ascetics or brahmins, monks, who do not understand as it really is the gratification, danger, and escape of these four elements, they are not for me, monks, ascetics or brahmins who are considered ascetics among ascetics or considered brahmins among brahmins; and those venerable ones do not dwell having attained the goal of asceticism or the goal of the holy life in this very life, having realised by direct knowledge themselves."

"But whatever ascetics or brahmins, monks, who understand as it really is the gratification, danger, and escape of these four elements, they are for me, monks, ascetics or brahmins who are considered ascetics among ascetics and considered brahmins among brahmins; and those venerable ones dwell having attained the goal of asceticism and the goal of the holy life in this very life, having realised by direct knowledge themselves." The eighth.

9. The Second Discourse on Ascetics and Brahmins

122. He was dwelling at Sāvatthī, etc. "There are, monks, these four elements. What are the four? The solid element, the liquid element, the heat element, the air element. Whatever ascetics or brahmins, monks, who do not understand as it really is the origin, passing away, gratification, danger, and escape of these four elements, etc. They understand, etc. Having realised by direct knowledge themselves, having attained, they dwell." The ninth.

10. The Third Discourse on Ascetics and Brahmins

123. He was dwelling at Sāvatthī, etc. "Whatever ascetics or brahmins, monks, who do not understand the solid element, do not understand the origin of the solid element, do not understand the cessation of the solid element, do not understand the practice leading to the cessation of the solid element, etc. do not understand the liquid element... do not understand the heat element... do not understand the air element, do not understand the origin of the air element, do not understand the cessation of the air element, do not understand the practice leading to the cessation of the air element, they are not for me, monks, ascetics or brahmins who are considered ascetics among ascetics or considered brahmins among brahmins; and those venerable ones do not dwell having attained the goal of asceticism or the goal of the holy life in this very life, having realised by direct knowledge themselves."

"But whatever ascetics or brahmins, monks, who understand the solid element, understand the origin of the solid element, understand the cessation of the solid element, understand the practice leading to the cessation of the solid element... But whatever ascetics or brahmins, monks, etc. understand the liquid element... understand the heat element... understand the air element, understand the origin of the air element, understand the cessation of the air element, understand the practice leading to the cessation of the air element, they are for me, monks, ascetics or brahmins who are considered ascetics among ascetics and considered brahmins among brahmins; and those venerable ones dwell having attained the goal of asceticism and the goal of the holy life in this very life, having realised by direct knowledge themselves." The tenth.

The fourth chapter.

Its summary:

The four, formerly I practised, and if not this, and with suffering;

And delighting in, arising, three on ascetics and brahmins.

The Connected Discourses on Elements is complete.

4. Connected Discourses on Without Discernible Beginning

1. The First Chapter

1. The Discourse on Grass and Wood

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 -

"This wandering in the round of rebirths, monks, is without discernible beginning. A first point is not discerned of beings hindered by ignorance, fettered by craving, transmigrating and wandering in the round of rebirths. Just as, monks, if a man were to cut whatever grass, sticks, branches and leaves there are in this Indian subcontinent, and having collected them together, were to make them into sticks of four inches each and lay them down - 'This is my mother, this is my mother's mother,' even so, monks, that man's mothers' mothers would not be exhausted, yet the grass, sticks, branches and leaves in this Indian subcontinent would go to utter elimination and exhaustion. What is the reason for this? This wandering in the round of rebirths, monks, is without discernible beginning. A first point is not discerned of beings hindered by ignorance, fettered by craving, transmigrating and wandering in the round of rebirths. Thus for a long time, monks, suffering has been experienced by you, acute suffering has been experienced, disaster has been experienced, the cemetery has been increased. This is enough, monks, to become disenchanted with all activities, enough to become dispassionate, enough to become liberated." The first.

2. The Discourse on Earth

125. He was dwelling at Sāvatthī, etc. "This wandering in the round of rebirths, monks, is without discernible beginning. A first point is not discerned of beings hindered by ignorance, fettered by craving, transmigrating and wandering in the round of rebirths. Just as, monks, a man might make this great earth into clay balls the size of jujube stones and put them aside - 'This is my father, this is my father's father,' even so, monks, that man's fathers' fathers would not be exhausted, yet this great earth would go to utter elimination and exhaustion. What is the reason for this? This wandering in the round of rebirths, monks, is without discernible beginning. A first point is not discerned of beings hindered by ignorance, fettered by craving, transmigrating and wandering in the round of rebirths. Thus for a long time, monks, suffering has been experienced by you, acute suffering has been experienced, disaster has been experienced, the cemetery has been increased. This is enough, monks, to become disenchanted with all activities, enough to become dispassionate, enough to become liberated." The second.

3. The Discourse on Tears

126. He was dwelling at Sāvatthī, etc. "This wandering in the round of rebirths, monks, is without discernible beginning. A first point is not discerned of beings hindered by ignorance, fettered by craving, transmigrating and wandering in the round of rebirths. What do you think, monks, which is more, the tears that have flowed and trickled down while you were transmigrating and wandering in the round of rebirths during this long period of time, crying aloud and weeping due to association with the disagreeable and separation from the agreeable, or the water in the four great oceans?" "As we understand the teaching taught by the Blessed One, venerable sir, this indeed is more, venerable sir, the tears that have flowed and trickled down while we were transmigrating and wandering in the round of rebirths during this long period of time, crying aloud and weeping due to association with the disagreeable and separation from the agreeable, not the water in the four great oceans."

"Good, good, monks, good indeed that you, monks, understand the teaching taught by me thus. This indeed, monks, is more, the tears that have flowed and trickled down while you were transmigrating and wandering in the round of rebirths during this long period of time, crying aloud and weeping due to association with the disagreeable and separation from the agreeable, not the water in the four great oceans. For a long time, monks, the death of a mother has been experienced by you; while experiencing the death of a mother, the tears that have flowed and trickled down while crying aloud and weeping due to association with the disagreeable and separation from the agreeable, not the water in the four great oceans. For a long time, monks, the death of a father has been experienced by you, etc. the death of a brother has been experienced... the death of a sister has been experienced... the death of a son has been experienced... the death of a daughter has been experienced... disaster regarding relatives has been experienced... disaster regarding wealth has been experienced. For a long time, monks, disaster regarding illness has been experienced by you; while experiencing disaster regarding illness, the tears that have flowed and trickled down while crying aloud and weeping due to association with the disagreeable and separation from the agreeable, not the water in the four great oceans. What is the reason for this? This wandering in the round of rebirths, monks, is without discernible beginning, etc. This is enough, monks, to become disenchanted with all activities, enough to become dispassionate, enough to become liberated." The third.

4. The Discourse on Milk

127. He was dwelling at Sāvatthī, etc. "This wandering in the round of rebirths, monks, is without discernible beginning. A first point is not discerned of beings hindered by ignorance, fettered by craving, transmigrating and wandering in the round of rebirths. What do you think, monks, which is more, the mother's milk drunk by you while transmigrating and wandering in the round of rebirths during this long period of time, or the water in the four great oceans?" "As we understand the teaching taught by the Blessed One, venerable sir, this indeed is more, venerable sir, the mother's milk drunk by us while transmigrating and wandering in the round of rebirths during this long period of time, not the water in the four great oceans."

"Good, good, monks, good indeed that you, monks, understand the teaching taught by me thus. This indeed, monks, is more, the mother's milk drunk by you while transmigrating and wandering in the round of rebirths during this long period of time, not the water in the four great oceans. What is the reason for this? This wandering in the round of rebirths, monks, is without discernible beginning, etc. enough to become liberated." The fourth.

5. The Discourse on the Mountain

128. He was dwelling at Sāvatthī, etc. in the park. Then a certain monk approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "How long, venerable sir, is a cosmic cycle?" "Long, monk, is a cosmic cycle. It is not easy to reckon as so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years."

"But is it possible, venerable sir, to make a simile?" "It is possible, monk" - the Blessed One said. "Just as, monk, there might be a great rocky mountain, a yojana in length, a yojana in breadth, a yojana in height, without cracks, without hollows, one solid mass. A man might wipe it once every hundred years with a Kāsian cloth. More quickly, monk, would that great rocky mountain come to utter elimination and exhaustion by this method, but not the cosmic cycle. So long, monk, is a cosmic cycle. Of such long cosmic cycles, monk, not just one cosmic cycle has been wandered through, not just a hundred cosmic cycles have been wandered through, not just a thousand cosmic cycles have been wandered through, not just a hundred thousand cosmic cycles have been wandered through. What is the reason for this? This wandering in the round of rebirths, monk, is without discernible beginning. A first point, etc. This is enough, monk, to become disenchanted with all activities, enough to become dispassionate, enough to become liberated." The fifth.

6. The Discourse on the Mustard Seed

129. He was dwelling at Sāvatthī. Then a certain monk approached the Blessed One, etc. Seated to one side, that monk said this to the Blessed One - "How long, venerable sir, is a cosmic cycle?" "Long, monk, is a cosmic cycle. It is not easy to reckon as so many years, etc. or so many hundreds of thousands of years."

"But is it possible, venerable sir, to make a simile?" "It is possible, monk" - the Blessed One said. "Just as, monk, there might be an iron city, a yojana in length, a yojana in breadth, a yojana in height, full of mustard seeds packed together. From that a man might remove one mustard seed at the end of every hundred years. More quickly, monk, would that great heap of mustard seeds come to utter elimination and exhaustion by this method, but not the cosmic cycle. Thus long, monk, is a cosmic cycle. Of such long cosmic cycles, monk, not just one cosmic cycle has been wandered through, not just a hundred cosmic cycles have been wandered through, not just a thousand cosmic cycles have been wandered through, not just a hundred thousand cosmic cycles have been wandered through. What is the reason for this? This wandering in the round of rebirths, monk, is without discernible beginning, etc. enough to become liberated." The sixth.

7. The Disciple Discourse

130. He was dwelling at Sāvatthī. Then several monks approached the Blessed One... etc. Seated to one side, those monks said this to the Blessed One - "How many, venerable sir, cosmic cycles have gone by and passed?" "Many, monks, are the cosmic cycles that have gone by and passed. They are not easy to reckon - 'so many cosmic cycles, or so many hundreds of cosmic cycles, or so many thousands of cosmic cycles, or so many hundreds of thousands of cosmic cycles.'"

"But is it possible, venerable sir, to make a simile?" "It is possible, monks," the Blessed One said. "Suppose here, monks, there were four disciples with a life span of a hundred years, living for a hundred years. They might recollect day by day a hundred thousand cosmic cycles each. Even so, monks, the cosmic cycles not recollected by them would remain, yet those four disciples with a life span of a hundred years, living for a hundred years, would die by the elapse of a hundred years. Thus many, monks, are the cosmic cycles that have gone by and passed. They are not easy to reckon - 'so many cosmic cycles, or so many hundreds of cosmic cycles, or so many thousands of cosmic cycles, or so many hundreds of thousands of cosmic cycles.' What is the reason for this? This wandering in the round of rebirths, monks, is without discernible beginning, etc. enough to become liberated." The seventh.

8. The Ganges Discourse

131. He was dwelling at Rājagaha in the Bamboo Grove. Then a certain brahmin 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, that brahmin said this to the Blessed One - "How many, Master Gotama, cosmic cycles have gone by and passed?" "Many, brahmin, are the cosmic cycles that have gone by and passed. They are not easy to reckon - 'so many cosmic cycles, or so many hundreds of cosmic cycles, or so many thousands of cosmic cycles, or so many hundreds of thousands of cosmic cycles.'"

"But is it possible, Master Gotama, to make a simile?" "It is possible, brahmin," the Blessed One said. "Just as, brahmin, from where this river Ganges originates and where it reaches the great ocean, the sand in between is not easy to reckon - 'so many grains of sand, or so many hundreds of grains of sand, or so many thousands of grains of sand, or so many hundreds of thousands of grains of sand.' More numerous than that, brahmin, are the cosmic cycles that have gone by and passed. They are not easy to reckon - 'so many cosmic cycles, or so many hundreds of cosmic cycles, or so many thousands of cosmic cycles, or so many hundreds of thousands of cosmic cycles.' What is the reason for this? This wandering in the round of rebirths, brahmin, is without discernible beginning. A first point is not discerned of beings hindered by ignorance, fettered by craving, transmigrating and wandering in the round of rebirths. Thus for a long time, brahmin, suffering has been experienced, acute suffering has been experienced, disaster has been experienced, the cemetery has been increased. This is enough, brahmin, to become disenchanted with all activities, enough to become dispassionate, enough to become liberated."

9. The Stick Discourse

132. He was dwelling at Sāvatthī, etc. "This wandering in the round of rebirths, monks, is without discernible beginning. A first point is not discerned of beings hindered by ignorance, fettered by craving, transmigrating and wandering in the round of rebirths. Just as, monks, a stick thrown up into the sky falls once on its root, falls once on its middle, falls once on its end; just so, monks, beings hindered by ignorance, fettered by craving, transmigrating and wandering in the round of rebirths, once go from this world to the world beyond, once come from the world beyond to this world. What is the reason for this? This wandering in the round of rebirths, monks, is without discernible beginning, etc. enough to become liberated." The ninth.

10. The Person Discourse

133. On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"This wandering in the round of rebirths, monks, is without discernible beginning, etc. For one person, monks, transmigrating and wandering on for a cosmic cycle, there would be such a great skeleton, a heap of bones, a pile of bones as this Vepulla mountain, if there were a collector and what was collected would not perish. What is the reason for this? This wandering in the round of rebirths, monks, is without discernible beginning, etc. enough to become liberated."

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

"For one person in one cosmic cycle, the accumulation of bones;

Would be a heap equal to a mountain, thus was said by the great sage.

"And this great Vepulla mountain has been declared;

To the north of the Vulture's Peak, in the Giribbaja of the Magadhans.

"But when one sees the noble truths with right wisdom;

Suffering, the origin of suffering, and the overcoming of suffering;

The noble eightfold path, leading to the peace of suffering.

"That person, having transmigrated seven times at most;

Becomes one who makes an end of suffering, through the destruction of all fetters." The tenth.

The first chapter.

Its summary:

Grass and sticks and earth, tears and milk and mountain;

Mustard seeds, disciples, Ganges, stick, and with person.

2. The Second Chapter

1. The Miserable Discourse

134. On one occasion the Blessed One was dwelling at Sāvatthī. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this - "This wandering in the round of rebirths, monks, is without discernible beginning. A first point is not discerned of beings hindered by ignorance, fettered by craving, transmigrating and wandering in the round of rebirths. Whatever, monks, you might see as poor and deformed, the conclusion should be reached here - 'Such has been experienced by us too during this long period of time.' What is the reason for this? Etc. This is enough, monks, to become disenchanted with all activities, enough to become dispassionate, enough to become liberated." The first.

2. The Happy Discourse

135. He was dwelling at Sāvatthī, etc. "This wandering in the round of rebirths, monks, is without discernible beginning, etc. Whatever, monks, you might see as happy and well-adorned, the conclusion should be reached here - 'Such has been experienced by us too during this long period of time.' What is the reason for this? This wandering in the round of rebirths, monks, is without discernible beginning. A first point is not discerned, etc. enough to become liberated." The second.

3. The Thirty Discourse

136. He was dwelling at Rājagaha in the Bamboo Grove. Then about thirty monks from Pāvā, all forest-dwellers, all almsfood eaters, all wearers of rag-robes, all three-robe wearers, all still with mental fetters, approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Then this occurred to the Blessed One: "These about thirty monks from Pāvā are all forest-dwellers, all almsfood eaters, all wearers of rag-robes, all three-robe wearers, all still with mental fetters. What if I were to teach them the Teaching in such a way that their minds might be liberated from the mental corruptions by non-clinging while sitting in this very seat." Then the Blessed One addressed the monks: "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"This wandering in the round of rebirths, monks, is without discernible beginning. A first point is not discerned of beings hindered by ignorance, fettered by craving, transmigrating and wandering in the round of rebirths. What do you think, monks, which is more, the blood that has flowed and trickled down while you were transmigrating and wandering in the round of rebirths during this long period of time, having had your heads cut off, or the water in the four great oceans?" "As we understand the teaching taught by the Blessed One, venerable sir, this indeed is more, venerable sir, the blood that has flowed and trickled down while we were transmigrating and wandering in the round of rebirths during this long period of time, having had our heads cut off, not the water in the four great oceans."

"Good, good, monks, good indeed that you, monks, understand the teaching taught by me thus. This indeed, monks, is more, the blood that has flowed and trickled down while you were transmigrating and wandering in the round of rebirths during this long period of time, having had your heads cut off, not the water in the four great oceans. For a long time, monks, the blood that has flowed and trickled down while you were a hundred cattle, having become cattle, having had your heads cut off, not the water in the four great oceans. For a long time, monks, the blood that has flowed and trickled down while you were a hundred buffaloes, having become buffaloes, having had your heads cut off, etc. For a long time, monks, while you were a hundred rams, having become rams, etc. while you were a hundred goats, having become goats... while you were a hundred deer, having become deer... while you were a hundred chickens, having become chickens... while you were a hundred pigs, having become pigs... For a long time, monks, the blood that has flowed and trickled down while you were seized as thieves, as village plunderers, having had your heads cut off. For a long time, monks, the blood that has flowed and trickled down while you were seized as thieves, as highway robbers, having had your heads cut off. For a long time, monks, the blood that has flowed and trickled down while you were seized as thieves, as adulterers, having had your heads cut off, not the water in the four great oceans. What is the reason for this? This wandering in the round of rebirths, monks, is without discernible beginning, etc. enough to become liberated."

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 thirty monks from Pāvā were liberated from the mental corruptions by non-clinging. The third.

4. The Mother Discourse

137. He was dwelling at Sāvatthī, etc. "This wandering in the round of rebirths, monks, is without discernible beginning, etc. There is no being easy to obtain, monks, who has not previously been a mother during this long period of time. What is the reason for this? This wandering in the round of rebirths, monks, is without discernible beginning, etc. enough to become liberated." The fourth.

5. The Father Discourse

138. He was dwelling at Sāvatthī, etc. "This wandering in the round of rebirths, monks, is without discernible beginning, etc. There is no being easy to obtain, monks, who has not previously been a father, etc. enough to become liberated." The fifth.

6. The Brother Discourse

139. He was dwelling at Sāvatthī, etc. "There is no being easy to obtain, monks, who has not previously been a brother, etc. enough to become liberated." The sixth.

7. The Sister Discourse

140. He was dwelling at Sāvatthī, etc. "There is no being easy to obtain, monks, who has not previously been a sister during this long period of time, etc. enough to become liberated." The seventh.

8. The Son Discourse

141. He was dwelling at Sāvatthī, etc. "There is no being easy to obtain, monks, who has not previously been a son, etc. enough to become liberated." The eighth.

9. The Daughter Discourse

142. He was dwelling at Sāvatthī, etc. "This wandering in the round of rebirths, monks, is without discernible beginning. A first point is not discerned of beings hindered by ignorance, fettered by craving, transmigrating and wandering in the round of rebirths. There is no being easy to obtain, monks, who has not previously been a daughter during this long period of time. What is the reason for this? This wandering in the round of rebirths, monks, is without discernible beginning. A first point is not discerned of beings hindered by ignorance, fettered by craving, transmigrating and wandering in the round of rebirths. Thus for a long time, monks, suffering has been experienced by you, acute suffering has been experienced, disaster has been experienced, the cemetery has been increased. This is enough, monks, to become disenchanted with all activities, enough to become dispassionate, enough to become liberated." The ninth.

10. The Vepulla Mountain Discourse

143. On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"This wandering in the round of rebirths, monks, is without discernible beginning. A first point is not discerned of beings hindered by ignorance, fettered by craving, transmigrating and wandering in the round of rebirths. Once in the past, monks, for this Vepulla mountain the designation 'Pācīnavaṃsa' arose. Now at that time, monks, for human beings the designation 'Tivarā' arose. For the Tivarā human beings, monks, the life-span was forty thousand years. The Tivarā human beings, monks, ascended the Pācīnavaṃsa mountain in four days, and descended in four days. Now at that time, monks, the Blessed One Kakusandha, the Worthy One, the Perfectly Self-awakened One, had arisen in the world. Monks, the Blessed One Kakusandha, the Worthy One, the Perfectly Enlightened One, had a pair of disciples named Vidhura and Sañjīva, the foremost, the best pair. See, monks, that designation of this mountain has disappeared, and those human beings have died, and that Blessed One has attained final Nibbāna. Thus impermanent, monks, are activities; thus unstable, monks, are activities; thus without comfort, monks, are activities. This is enough, monks, to become disenchanted with all activities, enough to become dispassionate, enough to become liberated.

"Once in the past, monks, for this Vepulla mountain the designation 'Vaṅkaka' arose. Now at that time, monks, for human beings the designation 'Rohitassā' arose. For the Rohitassā human beings, monks, the life-span was thirty thousand years. The Rohitassā human beings, monks, ascended the Vaṅkaka mountain in three days, and descended in three days. Now at that time, monks, the Blessed One Koṇāgamana, the Worthy One, the Perfectly Self-awakened One, had arisen in the world. Monks, the Blessed One Koṇāgamana, the Worthy One, the Perfectly Enlightened One, had a pair of disciples named Bhiyyosa and Uttara, the foremost, the best pair. See, monks, that designation of this mountain has disappeared, and those human beings have died, and that Blessed One has attained final Nibbāna. Thus impermanent, monks, are activities, etc. enough to become liberated.

"Once in the past, monks, for this Vepulla mountain the designation 'Supassa' arose. Now at that time, monks, for human beings the designation 'Suppiyā' arose. For the Suppiyā human beings, monks, the life-span was twenty thousand years. The Suppiyā human beings, monks, ascended the Supassa mountain in two days, and descended in two days. Now at that time, monks, the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, had arisen in the world. Monks, the Blessed One Kassapa, the Worthy One, the Perfectly Enlightened One, had a pair of disciples named Tissa and Bhāradvāja, the foremost, the best pair. See, monks, that designation of this mountain has disappeared, and those human beings have died, and that Blessed One has attained final Nibbāna. Thus impermanent, monks, are activities; thus unstable, monks, are activities, etc. enough to become liberated.

"Now indeed, monks, for this Vepulla mountain the designation 'Vepulla' arose. Now indeed, monks, for these human beings the designation 'Magadhans' arose. The life-span of the Magadhan human beings, monks, is short, limited, and brief; one who lives long lives a hundred years or a little more. The Magadhan human beings, monks, ascend the Vepulla mountain in a moment and descend in a moment. Now indeed, monks, I, the Worthy One, the Perfectly Self-awakened One, have arisen in the world. And I, monks, have a pair of disciples named Sāriputta and Moggallāna, the foremost, the best pair. There will be, monks, that time when this designation of this mountain will disappear, and these human beings will die, and I will attain final nibbāna. Thus impermanent, monks, are activities; thus unstable, monks, are activities; thus without comfort, monks, are activities. This is enough, monks, to become disenchanted with all activities, enough to become dispassionate, enough to become liberated."

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

"Pācīnavaṃsa for the Tivaras, Vaṅkaka for the Rohitassas;

Supassa for the Suppiyas, and Vepulla for the Magadhans.

"Impermanent indeed are activities, having the nature of arising and falling;

Having arisen, they cease; their appeasement is happiness." The tenth.

The second chapter.

Its summary:

The poor and the happy, thirty, with mother and father;

Brother, sister, son, daughter, and the Vepulla mountain.

The Connected Discourses on Without Discernible Beginning is complete.

5. Connected Discourses with Kassapa

1. Discourse on Contentment

144. He was dwelling at Sāvatthī, etc. "This Kassapa, monks, is content with any robe whatsoever, and speaks in praise of contentment with any robe whatsoever; and does not commit an improper wrong way of earning because of robes; and not having obtained a robe, he is not agitated; and having obtained a robe, he uses it not greedy, not infatuated, not transgressing, seeing the danger, with wisdom of escape."

"This Kassapa, monks, is content with any almsfood whatsoever, and speaks in praise of contentment with any almsfood whatsoever; and does not commit an improper wrong way of earning because of almsfood; and not having obtained almsfood, he is not agitated; and having obtained almsfood, he uses it not greedy, not infatuated, not transgressing, seeing the danger, with wisdom of escape.

"This Kassapa, monks, is content with any lodging whatsoever, and speaks in praise of contentment with any lodging whatsoever; and does not commit an improper wrong way of earning because of lodging; and not having obtained a lodging, he is not agitated; and having obtained a lodging, he uses it not greedy, not infatuated, not transgressing, seeing the danger, with wisdom of escape.

"This Kassapa, monks, is content with any requisite of medicines for the sick whatsoever, and speaks in praise of contentment with any requisite of medicines for the sick whatsoever; and does not commit an improper wrong way of earning because of the requisite of medicines for the sick; and not having obtained the requisite of medicines for the sick, he is not agitated; and having obtained the requisite of medicines for the sick, he uses it not greedy, not infatuated, not transgressing, seeing the danger, with wisdom of escape.

"Therefore, monks, you should train thus - 'We shall be content with any robe whatsoever, and speakers in praise of contentment with any robe whatsoever; and we shall not commit an improper wrong way of earning because of robes; and not having obtained a robe, we shall not be agitated; and having obtained a robe, we shall use it not greedy, not infatuated, not transgressing, seeing the danger, with wisdom of escape.' .

'We shall be content with any almsfood whatsoever, etc. We shall be content with any lodging whatsoever, etc. We shall be content with any requisite of medicines for the sick whatsoever, and speakers in praise of contentment with any requisite of medicines for the sick whatsoever; and we shall not commit an improper wrong way of earning because of the requisite of medicines for the sick; and not having obtained the requisite of medicines for the sick, we shall not be agitated; and having obtained the requisite of medicines for the sick, we shall use it not greedy, not infatuated, not transgressing, seeing the danger, with wisdom of escape.' Thus indeed, monks, should you train. For I shall exhort you, monks, with Kassapa or with one who is like Kassapa, and being exhorted, you should proceed towards that state." The first.

2. Discourse on Lack of Moral Dread

145. Thus have I heard - On one occasion the Venerable Mahākassapa and the Venerable Sāriputta were dwelling at Bārāṇasī in the Deer Park at Isipatana. Then the Venerable Sāriputta, in the evening, having emerged from seclusion, approached the Venerable Mahākassapa; having approached, he exchanged friendly greetings with the Venerable Mahākassapa. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Venerable Mahākassapa - "It is said, friend Kassapa, that one who is not ardent, who has no moral fear, is incapable of highest enlightenment, incapable of Nibbāna, incapable of the achievement of the unsurpassed freedom from bondage; but one who is ardent, who has moral fear, is capable of highest enlightenment, capable of Nibbāna, capable of the achievement of the unsurpassed freedom from bondage."

"In what respect, friend, is one not ardent, has no moral fear, incapable of highest enlightenment, incapable of Nibbāna, incapable of the achievement of the unsurpassed freedom from bondage; and in what respect, friend, is one ardent, has moral fear, capable of highest enlightenment, capable of Nibbāna, capable of the achievement of the unsurpassed freedom from bondage?" "Here, friend, a monk does not make ardour thinking 'unarisen evil unwholesome mental states, if arising, would lead to my harm'; does not make ardour thinking 'arisen evil unwholesome mental states, if not abandoned, would lead to my harm'; does not make ardour thinking 'unarisen wholesome mental states, if not arising, would lead to my harm'; does not make ardour thinking 'arisen wholesome mental states, if ceasing, would lead to my harm'. Thus, friend, one is not ardent."

"And how, friend, does one have no moral fear? Here, friend, a monk does not feel moral fear thinking 'unarisen evil unwholesome mental states, if arising, would lead to my harm'; does not feel moral fear thinking 'arisen evil unwholesome mental states, if not abandoned, would lead to my harm'; does not feel moral fear thinking 'unarisen wholesome mental states, if not arising, would lead to my harm'; does not feel moral fear thinking 'arisen wholesome mental states, if ceasing, would lead to my harm'. Thus, friend, one has no moral fear. Thus, friend, one who is not ardent, who has no moral fear, is incapable of highest enlightenment, incapable of Nibbāna, incapable of the achievement of the unsurpassed freedom from bondage.

"And how, friend, is one ardent? Here, friend, a monk makes ardour thinking 'unarisen evil unwholesome mental states, if arising, would lead to my harm'; makes ardour thinking 'arisen evil unwholesome mental states, if not abandoned, would lead to my harm'; unarisen wholesome mental states... etc. he makes ardour. Thus, friend, one is ardent.

"And how, friend, does one have moral fear? Here, friend, a monk feels moral fear thinking 'unarisen evil unwholesome mental states, if arising, would lead to my harm'; feels moral fear thinking 'arisen evil unwholesome mental states, if not abandoned, would lead to my harm'; feels moral fear thinking 'unarisen wholesome mental states, if not arising, would lead to my harm'; feels moral fear thinking 'arisen wholesome mental states, if ceasing, would lead to my harm'. Thus, friend, one has moral fear. Thus, friend, one who is ardent, who has moral fear, is capable of highest enlightenment, capable of Nibbāna, capable of the achievement of the unsurpassed freedom from bondage." The second.

3. Discourse on the Simile of the Moon

146. He was dwelling at Sāvatthī, etc. "Like the moon, monks, approach families - having drawn back the body, having drawn back the mind, always as newcomers among families, not impudent. Just as, monks, a man might look at a decayed well, or a mountain precipice, or a river fastness - having drawn back the body, having drawn back the mind; just so, monks, like the moon, approach families - having drawn back the body, having drawn back the mind, always as newcomers among families, not impudent."

"Kassapa, monks, like the moon, approaches families - having drawn back the body, having drawn back the mind, always as a newcomer among families, not impudent. What do you think, monks, what kind of monk is worthy to approach families?" "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."

Then the Blessed One waved his hand in the air. "Just as, monks, this hand in the air does not cling, is not seized, is not bound; just so, monks, for whatever monk approaching families, his mind among families does not cling, is not seized, is not bound - 'Let those desiring gain obtain, let those desiring merit make merit'; just as he is pleased and glad with his own gain, so he is pleased and glad with the gain of others; such a monk, monks, is worthy to approach families.

"When Kassapa, monks, approaches families, his mind among families does not cling, is not seized, is not bound - 'Let those desiring gain obtain, let those desiring merit make merit'; just as he is pleased and glad with his own gain; so he is pleased and glad with the gain of others.

"What do you think, monks, for what kind of monk is the teaching of the Dhamma impure, for what kind of monk is the teaching of the Dhamma pure?" "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." "If so, monks, listen, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"Whoever indeed, monks, a monk with such a mind teaches the Teaching to others - 'Oh, may they listen to my Teaching, and having listened, may they be pleased with the Teaching, and being pleased, may they show me a sign of their pleasure!' For such a monk, monks, the teaching of the Teaching is impure.

"But whoever, monks, a monk with such a mind teaches the Teaching to others - 'Well proclaimed by the Blessed One is the Teaching, visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise.' Oh, may they listen to my Teaching, and having listened, may they understand the Teaching, and having understood, may they proceed towards that state.' Thus dependent on the excellence of the Teaching as Teaching, he teaches the Teaching to others; dependent on compassion, dependent on sympathy, out of pity, he teaches the Teaching to others. For such a monk, monks, the teaching of the Teaching is pure.

"Kassapa, monks, with such a mind teaches the Teaching to others - 'Well proclaimed by the Blessed One is the Teaching, visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise.' Oh, may they listen to my Teaching, and having listened, may they understand the Teaching, and having understood, may they proceed towards that state.' Thus dependent on the excellence of the Teaching as Teaching, he teaches the Teaching to others; dependent on compassion, dependent on sympathy, out of pity, he teaches the Teaching to others. For I shall exhort you, monks, with Kassapa or with one who is like Kassapa, and being exhorted, you should proceed towards that state." The third.

4. Discourse on One Dependent on Families

147. He was dwelling at Sāvatthī, etc. "What do you think, monks, what kind of monk is worthy to be dependent on families, what kind of monk is not worthy to be dependent on families?" "The teachings have the Blessed One as their root, venerable sir, etc. The Blessed One said this –

"Whoever indeed, monks, a monk with such a mind approaches families - 'May they give to me, may they not fail to give; may they give much to me, not little; may they give superior food to me, not coarse; may they give quickly to me, not slowly; may they give attentively to me, not inattentively.' If, monks, for that monk with such a mind approaching families, they do not give, on account of that the monk is distressed; he experiences suffering and displeasure on that account. They give little, not much, etc. They give coarse food, not superior. They give slowly, not quickly, on account of that the monk is distressed; he experiences suffering and displeasure on that account. They give inattentively, not attentively; on account of that the monk is distressed; he experiences suffering and displeasure on that account. Such a monk, monks, is not worthy to be dependent on families.

"But whoever, monks, a monk with such a mind approaches families - 'How could that be obtained here among other families - may they give to me, may they not fail to give; may they give much to me, not little; may they give superior food to me, not coarse; may they give long to me, not slowly; may they give attentively to me, not inattentively.' If, monks, for that monk with such a mind approaching families, they do not give; on account of that the monk is not distressed; he does not experience suffering and displeasure on that account. They give little, not much; on account of that the monk is not distressed; he does not experience suffering and displeasure on that account. They give coarse food, not superior; on account of that the monk is not distressed; he does not experience suffering and displeasure on that account. They give slowly, not quickly; on account of that the monk is not distressed; he does not experience suffering and displeasure on that account. They give inattentively, not attentively; on account of that the monk is not distressed; he does not experience suffering and displeasure on that account. Such a monk, monks, is worthy to be dependent on families.

"Kassapa, monks, with such a mind approaches families - 'How could that be obtained here among other families - may they give to me, may they not fail to give; may they give much to me, not little; may they give superior food to me, not coarse; may they give quickly to me, not slowly; may they give attentively to me, not inattentively.' If, monks, when Kassapa with such a mind approaches families, they do not give; on account of that Kassapa is not distressed; he does not experience suffering and displeasure on that account. They give little, not much; on account of that Kassapa is not distressed; he does not experience suffering and displeasure on that account. They give coarse food, not superior; on account of that Kassapa is not distressed; he does not experience suffering and displeasure on that account. They give slowly, not quickly; on account of that Kassapa is not distressed; he does not experience suffering and displeasure on that account. They give inattentively, not attentively; on account of that Kassapa is not distressed; he does not experience suffering and displeasure on that account. For I shall exhort you, monks, with Kassapa or with one who is like Kassapa. And being exhorted, you should proceed towards that state." The fourth.

5. Discourse on Being Old

148. Thus have I heard... etc. at Rājagaha in the Bamboo Grove. Then the Venerable Mahākassapa approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Mahākassapa seated to one side, the Blessed One said this - "You are now old, Kassapa, and these hempen rag-robes of yours, these cast-off garments, are heavy. Therefore, Kassapa, wear robes given by householders, accept invitations to meals, and dwell near me."

"I, venerable sir, have for a long time been a forest-dweller and speak in praise of being a forest-dweller, an almsfood eater and speak in praise of being an almsfood eater, a wearer of rag-robes and speak in praise of being a wearer of rag-robes, a three-robe wearer and speak in praise of being a three-robe wearer, of few wishes and speak in praise of fewness of wishes, content and speak in praise of contentment, secluded and speak in praise of solitude, aloof from society and speak in praise of aloofness from society, putting forth strenuous energy and speak in praise of arousal of energy."

"But what reason do you, Kassapa, see that you have for a long time been a forest-dweller and speak in praise of being a forest-dweller, an almsfood eater and... etc. a wearer of rag-robes and... a three-robe wearer and... of few wishes and... content and... secluded and... aloof from society and... putting forth strenuous energy and speak in praise of arousal of energy?"

"Seeing two reasons, venerable sir, I have for a long time been a forest-dweller and speak in praise of being a forest-dweller, an almsfood eater and... etc. a wearer of rag-robes and... a three-robe wearer and... of few wishes and... content and... secluded and... aloof from society and... putting forth strenuous energy and speak in praise of arousal of energy. Seeing my own pleasant abiding in the present life, and having compassion for future generations - 'Perhaps future generations might follow the example of what they have seen.' 'Those who were disciples who awakened following the Buddha, they for a long time were forest-dwellers and spoke in praise of being forest-dwellers... etc. they were almsfood eaters and... etc. they were wearers of rag-robes and... they were three-robe wearers and... they were of few wishes and... they were content and... they were secluded and... they were aloof from society and... they were putting forth strenuous energy and spoke in praise of arousal of energy.' They will proceed towards that state, and that will be for their welfare and happiness for a long time.

"Seeing these two reasons, venerable sir, I have for a long time been a forest-dweller and speak in praise of being a forest-dweller, an almsfood eater and etc. a wearer of rag-robes and... a three-robe wearer and... of few wishes and... content and... secluded and... aloof from society and... putting forth strenuous energy and speak in praise of arousal of energy."

"Good, good, Kassapa. Indeed you, Kassapa, have practised for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans. Therefore, Kassapa, wear hempen rag-robes, cast-off cloth, walk for almsfood, and dwell in the forest." The fifth.

6. Discourse on Exhortation

149. At Rājagaha in the Bamboo Grove. Then the Venerable Mahākassapa approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Mahākassapa seated to one side, the Blessed One said this - "Exhort the monks, Kassapa; give a Teaching talk to the monks, Kassapa. Either I, Kassapa, should exhort the monks or you; either I should give a Teaching talk to the monks or you."

"Venerable sir, the monks nowadays are difficult to admonish, endowed with qualities that make them difficult to admonish, impatient, not receiving instruction respectfully. Here I, venerable sir, saw the monk named Bhaṇḍa, Ānanda's co-resident, and the monk named Abhijika, Anuruddha's co-resident, challenging each other with their learning - 'Come, monk, who will speak more, who will speak more beautifully, who will speak longer?'"

Then the Blessed One addressed a certain monk - "Come, monk, in my name address the monk Bhaṇḍa, Ānanda's co-resident, and the monk Abhijika, Anuruddha's co-resident - 'The Teacher calls the venerable ones.'" "Yes, venerable sir," that monk replied to the Blessed One and approached those monks; having approached, he said this to those monks - "The Teacher calls the venerable ones."

"Yes, friend," those monks replied to that monk and approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. To those monks seated to one side, the Blessed One said this - "Is it true, monks, that you challenge each other with your learning - 'Come, monk, who will speak more, who will speak more beautifully, who will speak longer?'" "Yes, venerable sir." "Do you, monks, understand the teaching taught by me thus - 'Come, monks, challenge each other with your learning - come, monk, who will speak more, who will speak more beautifully, who will speak longer?'" "No, Venerable Sir." "If indeed you, monks, do not understand the teaching taught by me thus, then why now, foolish men, knowing what, seeing what, having gone forth in such a well-proclaimed Teaching and discipline, do you challenge each other with your learning - 'Come, monk, who will speak more, who will speak more beautifully, who will speak longer?'"

Then those monks, having fallen at the Blessed One's feet with their heads, said this to the Blessed One: "A transgression overcame us, venerable sir, as ones who were foolish, as ones who were confused, as ones who were unwholesome, in that we, having gone forth in such a well-proclaimed Teaching and discipline, challenged each other with our learning - 'Come, monk, who will speak more, who will speak more beautifully, who will speak longer?' May the Blessed One accept our transgression as a transgression for the sake of restraint in the future."

"Truly, monks, a transgression overcame you as ones who were foolish, as ones who were confused, as ones who were unwholesome, in that you, having gone forth in such a well-proclaimed Teaching and discipline, challenged each other with your learning - 'Come, monk, who will speak more, who will speak more beautifully, who will speak longer?' But since you, monks, having seen the transgression as a transgression, make amends according to the Teaching, we accept it from you. For this is growth, monks, 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." The sixth.

7. Second Discourse on Exhortation

150. He was dwelling at Rājagaha in the Bamboo Grove. Then the Venerable Mahākassapa approached the Blessed One, etc. To the Venerable Mahākassapa seated to one side, the Blessed One said this - "Exhort the monks, Kassapa; give a Teaching talk to the monks, Kassapa. Either I, Kassapa, should exhort the monks or you; either I should give a Teaching talk to the monks or you."

"Venerable sir, the monks nowadays are difficult to admonish, endowed with qualities that make them difficult to admonish, impatient, not receiving instruction respectfully. For whoever, venerable sir, has no faith in wholesome mental states, has no shame in wholesome mental states, has no moral fear in wholesome mental states, has no energy in wholesome mental states, has no wisdom in wholesome mental states, for him whatever night or day comes, only deterioration is to be expected in wholesome mental states, not growth.

Just as, venerable sir, during the dark fortnight of the moon, whatever night or day comes, it diminishes in beauty, diminishes in roundness, diminishes in radiance, diminishes in height and circumference. Just so, venerable sir, for whoever has no faith in wholesome mental states, etc. has no shame, has no moral fear, has no energy, has no wisdom, in wholesome mental states, for him whatever night or day comes, only deterioration is to be expected in wholesome mental states, not growth.

'A faithless male person' - venerable sir, this is decline; 'a shameless male person' - venerable sir, this is decline; 'a male person having no moral fear' - venerable sir, this is decline; 'a lazy male person' - venerable sir, this is decline; 'an unwise male person' - venerable sir, this is decline; 'a male person prone to wrath' - venerable sir, this is decline; 'a male person who bears grudges' - venerable sir, this is decline; 'there are no monks who exhort' - venerable sir, this is decline.

For whoever, venerable sir, has faith in wholesome mental states, has shame in wholesome mental states, has moral fear in wholesome mental states, has energy in wholesome mental states, has wisdom in wholesome mental states, for him whatever night or day comes, only growth is to be expected in wholesome mental states, not decline.

Just as, venerable sir, during the bright fortnight of the moon, whatever night or day comes, it grows in beauty, grows in roundness, grows in radiance, grows in height and circumference. Just so, venerable sir, for whoever has faith in wholesome mental states, has shame, etc. has moral fear, has energy, has wisdom in wholesome mental states, for him whatever night or day comes, only growth is to be expected in wholesome mental states, not decline.

"'A male person with faith', venerable sir, this is non-decline; 'a male person with shame', venerable sir, this is non-decline; 'a male person with moral fear', venerable sir, this is non-decline; 'a male person putting forth strenuous energy', venerable sir, this is non-decline; 'a wise male person', venerable sir, this is non-decline; 'a male person without wrath', venerable sir, this is non-decline; 'a male person without resentment', venerable sir, this is non-decline; 'there are monks who are exhorters', venerable sir, this is non-decline."

"Good, good, Kassapa. For whoever, Kassapa, has no faith in wholesome mental states, etc. has no shame, has no moral fear, has no energy, has no wisdom in wholesome mental states, for him whatever night or day comes, only deterioration is to be expected in wholesome mental states, not growth.

"Just as, Kassapa, during the dark fortnight of the moon, whatever night or day comes, it diminishes in beauty, etc. it diminishes in height and circumference. Just so, Kassapa, for whoever has no faith in wholesome mental states, etc. has no shame, has no moral fear, has no energy, has no wisdom in wholesome mental states, for him whatever night or day comes, only deterioration is to be expected in wholesome mental states, not growth. 'A faithless male person', Kassapa, this is decline; shameless, etc. without moral fear, lazy, unwise, prone to wrath, 'a male person who bears grudges', Kassapa, this is decline; 'there are no monks who are exhorters', Kassapa, this is decline.

"For whoever, Kassapa, has faith in wholesome mental states, etc. has shame, has moral fear, has energy, has wisdom in wholesome mental states, for him whatever night or day comes, only growth is to be expected in wholesome mental states, not decline.

"Just as, Kassapa, during the bright fortnight of the moon, whatever night or day comes, it grows in beauty, grows in roundness, grows in radiance, grows in height and circumference. Even so, Kassapa, for whoever has faith in wholesome mental states, has shame... has moral fear, has energy, has wisdom in wholesome mental states, for him whatever night or day comes, only growth is to be expected in wholesome mental states, not decline.

'A faithful male person' - Kassapa, this is non-decline; one with shame... etc. one with moral fear... one putting forth strenuous energy... one who is wise... one without wrath... 'a male person without resentment' - Kassapa, this is non-decline; 'there are monks who are exhorters' - Kassapa, this is non-decline." The seventh.

8. Third Discourse on Exhortation

151. At Rājagaha in the Squirrels' Feeding Ground. Then the Venerable Mahākassapa approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Mahākassapa seated to one side, the Blessed One said this - "Exhort the monks, Kassapa; give a Teaching talk to the monks, Kassapa. Either I, Kassapa, should exhort the monks or you; either I should give a Teaching talk to the monks or you."

"Venerable sir, the monks nowadays are difficult to admonish, endowed with qualities that make them difficult to admonish, impatient, not receiving instruction respectfully." "Because, Kassapa, formerly the elder monks were forest-dwellers and spoke in praise of being forest-dwellers, were almsfood eaters and spoke in praise of being almsfood eaters, were wearers of rag-robes and spoke in praise of being wearers of rag-robes, were three-robe wearers and spoke in praise of being three-robe wearers, were of few wishes and spoke in praise of fewness of wishes, were content and spoke in praise of contentment, were secluded and spoke in praise of solitude, were aloof from society and spoke in praise of aloofness from society, were putting forth strenuous energy and spoke in praise of arousal of energy.

"Therein, whatever monk was a forest-dweller and spoke in praise of being a forest-dweller, an almsfood eater and spoke in praise of being an almsfood eater, a wearer of rag-robes and spoke in praise of being a wearer of rag-robes, a three-robe wearer and spoke in praise of being a three-robe wearer, of few wishes and spoke in praise of fewness of wishes, content and spoke in praise of contentment, secluded and spoke in praise of solitude, aloof from society and spoke in praise of aloofness from society, putting forth strenuous energy and spoke in praise of arousal of energy, him the elder monks invited with a seat - 'Come, monk, what is this monk's name, this monk is indeed good, this monk is indeed eager to train; come, monk, sit down on this seat.'

"Therein, Kassapa, for the new monks it was thus - 'Whoever indeed is a monk who is a forest-dweller and speaks in praise of being a forest-dweller, an almsfood eater and... etc. a wearer of rag-robes and... a three-robe wearer and... of few wishes and... content and... secluded and... aloof from society and... putting forth strenuous energy and speaks in praise of arousal of energy, him the elder monks invite with a seat - come, monk, what is this monk's name, this monk is indeed good, this monk is indeed eager to train; come, monk, sit down on this seat.' They proceed towards that state; that is for their welfare and happiness for a long time.

"But now, Kassapa, the elder monks are neither forest-dwellers nor speak in praise of being forest-dwellers, are neither almsfood eaters nor speak in praise of being almsfood eaters, are neither wearers of rag-robes nor speak in praise of being wearers of rag-robes, are neither three-robe wearers nor speak in praise of being three-robe wearers, are neither of few wishes nor speak in praise of fewness of wishes, are neither content nor speak in praise of contentment, are neither secluded nor speak in praise of solitude, are neither aloof from society nor speak in praise of aloofness from society, are neither putting forth strenuous energy nor speak in praise of arousal of energy.

"Therein, whatever monk is well-known, famous, an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick, him the elder monks invite with a seat - 'Come, monk, what is this monk's name, this monk is indeed good, this monk is indeed fond of his fellow monks in the holy life; come, monk, sit down on this seat.'

"Therein, Kassapa, for the new monks it was thus - 'Whoever indeed is a monk who is well-known, famous, an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick, the elder monks invite him with a seat - Come, monk, what is the name of this monk, this monk is indeed good, this monk indeed desires fellow practitioners of the holy life; come, monk, sit down on this seat.' They proceed towards that state. That is for their harm and suffering for a long time. If anyone, Kassapa, speaking rightly would say - 'The practitioners of the holy life are troubled by misfortune for those living the holy life, the practitioners of the holy life are overcome by the longing of those living the holy life' - now, Kassapa, one speaking rightly would say - 'The practitioners of the holy life are troubled by misfortune for those living the holy life, the practitioners of the holy life are overcome by the longing of those living the holy life.'" The eighth.

9. Discourse on Meditative Absorption and Direct Knowledge

152. He was dwelling at Sāvatthī, etc. "I, monks, whenever I wish, quite secluded from sensual pleasures, secluded from unwholesome mental states, enter and dwell in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. Kassapa too, monks, whenever he wishes, 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."

"I, monks, whenever I wish, with the subsiding of applied and sustained thought, enter and dwell 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. Kassapa too, monks, whenever he wishes, with the subsiding of applied and sustained thought, etc. he enters and dwells in the second meditative absorption.

"I, monks, whenever I wish, with the fading away of rapture, dwell equanimous, mindful and fully aware, and experience happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - I enter and dwell in the third meditative absorption. Kassapa too, monks, whenever he wishes, 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.

"I, monks, whenever I wish, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, enter and dwell in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. Kassapa too, monks, whenever he wishes, with the abandoning of pleasure, etc. he enters and dwells in the fourth meditative absorption.

"I, monks, whenever I wish, 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,' enter and dwell in the plane of infinite space. Kassapa too, monks, whenever he wishes, with the complete transcendence of perceptions of material form, etc. he enters and dwells in the plane of infinite space.

"I, monks, whenever I wish, with the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite,' enter and dwell in the plane of infinite consciousness. Kassapa too, monks, whenever he wishes, with the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite,' enters and dwells in the plane of infinite consciousness.

"I, monks, whenever I wish, with the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' enter and dwell in the plane of nothingness. Kassapa too, monks, whenever he wishes, etc. he enters and dwells in the plane of nothingness.

"I, monks, whenever I wish, with the complete transcendence of the plane of nothingness, enter and dwell in the plane of neither-perception-nor-non-perception. Kassapa too, monks, whenever he wishes, etc. he enters and dwells in the plane of neither-perception-nor-non-perception.

"I, monks, whenever I wish, with the complete transcendence of the plane of neither-perception-nor-non-perception, enter and dwell in the cessation of perception and feeling. Kassapa too, monks, etc. he enters and dwells in the cessation of perception and feeling.

"I, monks, whenever I wish, experience the various kinds of supernormal power - having been one, I become many; having been many, I become one; appearing, vanishing, I go unhindered through walls, through ramparts, through mountains, just as through space; I dive in and out of the earth just as in water; I go on water without breaking it just as on earth; I travel cross-legged through space just as a winged bird; I fondle and stroke with my hand even the moon and sun, so mighty and powerful; I exercise mastery with my body even as far as the Brahma world. Kassapa too, monks, whenever he wishes, experiences the various kinds of supernormal power, etc. He exercises mastery with his body even as far as the Brahma world.

"Monks, whenever I wish, with the divine ear element, purified and surpassing the human, I hear both sounds, divine and human, whether far or near. Kassapa too, monks, whenever he wishes, with the divine ear element... etc. whether far or near.

"Monks, whenever I wish, I understand the minds of other beings, of other persons, having encompassed them with my own mind - I understand a mind with lust as 'a mind with lust', I understand a mind without lust as 'a mind without lust', a mind with hate... etc. 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, I understand an unliberated mind as 'an unliberated mind'. Kassapa too, monks, whenever he wishes, understands the minds of other beings, of other persons, having encompassed them with his own mind - he understands a mind with lust as 'a mind with lust'... etc. he understands an unliberated mind as 'an unliberated mind'.

"Monks, whenever I wish, I recollect manifold past lives, as follows - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many cosmic cycles of universe-contraction, many cosmic cycles of universe-expansion, many cosmic cycles of universe-contraction and expansion - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; there too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms I recollect manifold past lives. Kassapa too, monks, whenever he wishes, recollects manifold past lives, as follows - one birth... etc. thus with aspects and terms he recollects manifold past lives.

"Monks, whenever I wish, 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 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, I see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understand beings according to their actions. Kassapa too, monks, whenever he wishes, with the divine eye, which is pure and surpasses the human, sees beings passing away... etc. he understands beings according to their actions.

"I, monks, 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. Kassapa too, monks, 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." The ninth.

10. Discourse on the Dwelling

153. Thus have I heard - On one occasion the Venerable Mahākassapa was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the Venerable Ānanda, having dressed in the earlier period of the day, taking his bowl and robe, approached the Venerable Mahākassapa; having approached, he said this to the Venerable Mahākassapa - "Come, Venerable Kassapa, let us approach a certain nuns' quarters." "Go yourself, friend Ānanda, you have much to do, you have many duties." For the second time the Venerable Ānanda said this to the Venerable Mahākassapa - "Come, Venerable Kassapa, let us approach a certain nuns' quarters." "Go yourself, friend Ānanda, you have much to do, you have many duties." For the third time the Venerable Ānanda said this to the Venerable Mahākassapa - "Come, Venerable Kassapa, let us approach a certain nuns' quarters."

Then the Venerable Mahākassapa, having dressed in the earlier period of the day, taking his bowl and robe, with the Venerable Ānanda as his attendant monk, approached a certain nuns' quarters; having approached, he sat down on the prepared seat. Then several nuns approached the Venerable Mahākassapa; having approached, they paid respect to the Venerable Mahākassapa and sat down to one side. To those nuns seated to one side, the Venerable Mahākassapa instructed, encouraged, inspired, and gladdened them with a talk on the Teaching. Then the Venerable Mahākassapa, having instructed, encouraged, inspired, and gladdened those nuns with a talk on the Teaching, rose from his seat and departed.

Then the nun Thullatissā, displeased, uttered words of displeasure - "How can the noble Mahākassapa think to speak the Teaching in the presence of the noble Ānanda, the wise sage? Just as a needle-seller might think to sell a needle in the presence of a needle-maker; just so the noble Mahākassapa thinks to speak the Teaching in the presence of the noble Ānanda, the wise sage."

The Venerable Mahākassapa heard the nun Thullatissā speaking these words. Then the Venerable Mahākassapa said this to the Venerable Ānanda - "Now what, friend Ānanda, am I the needle-seller and you the needle-maker; or am I the needle-maker and you the needle-seller?" "Be patient, Venerable Kassapa, foolish is womankind." "Wait, friend Ānanda, lest the Community investigate you further.

"What do you think, friend Ānanda, were you brought forward in the presence of the Blessed One before the community of monks - 'I, monks, whenever I wish, quite secluded from sensual pleasures, secluded from unwholesome mental states, enter and dwell in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. Ānanda too, monks, whenever he wishes, 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'?" "No, Venerable Sir."

"I indeed, friend, was brought up in the presence of the Blessed One before the community of monks - 'I, monks, whenever I wish, quite secluded from sensual pleasures, secluded from unwholesome mental states, enter and dwell in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. Kassapa too, monks, whenever he wishes, quite secluded from sensual pleasures, secluded from unwholesome mental states... etc. enters and dwells in the first meditative absorption'... etc.

"What do you think, friend Ānanda, were you brought forward in the presence of the Blessed One before the community of monks - 'I, monks, 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. Ānanda too, monks, 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'?" "No, Venerable Sir."

"I indeed, friend, was brought up in the presence of the Blessed One before the community of monks - 'I, monks, 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. Kassapa too, monks, 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.'"

"One might think, friend, to conceal a seven-cubit elephant or a seven-and-a-half-cubit one with a palm leaf, who might think to conceal my six direct knowledges."

And the nun Thullatissā fell away from the holy life. The tenth.

11. Discourse on the Robe

154. On one occasion the Venerable Mahākassapa was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time the Venerable Ānanda was wandering on a journey in the Southern Hills together with a large Community of monks.

Now at that time about thirty co-resident monks of the Venerable Ānanda, having rejected the training, had returned to the lower life, being for the most part youngsters. Then the Venerable Ānanda, having wandered on a journey in the Southern Hills as long as he liked, approached Rājagaha, the Bamboo Grove, the Squirrels' Feeding Ground, and the Venerable Mahākassapa; having approached, he paid respect to the Venerable Mahākassapa and sat down to one side. To the Venerable Ānanda seated to one side, the Venerable Mahākassapa said this - "How many reasons, friend Ānanda, were there dependent on which the rule about group meals among families was laid down by the Blessed One?"

"Three reasons, Venerable Kassapa, were there dependent on which the rule about group meals among families was laid down by the Blessed One - for the refutation of obstinate persons, for the comfortable abiding of well-behaved monks, lest those with evil desires, relying on a faction, should break the Community, and out of compassion for families. These, Venerable Kassapa, are the three reasons dependent on which the rule about group meals among families was laid down by the Blessed One."

"Then why now do you, friend Ānanda, wander on a journey together with these new monks who are unguarded in the sense faculties, who do not know moderation in food, who are not devoted to wakefulness? You seem to be wandering about destroying the crops, you seem to be wandering about destroying families. Your following is breaking up, friend Ānanda; your new ones are falling away, friend. This youngster does not know the limit."

"Even grey hairs have arisen on my head, Venerable Kassapa. And yet even today we are not freed from being called a youngster by the Venerable Mahākassapa." "Because you, friend Ānanda, wander on a journey together with these new monks who are unguarded in the sense faculties, who do not know moderation in food, who are not devoted to wakefulness, you seem to be wandering about destroying the crops, you seem to be wandering about destroying families. Your following is breaking up, friend Ānanda; your new ones are falling away, friend. This youngster does not know the limit."

The nun Thullanandā heard - "It is said that the noble Ānanda, the wise sage, has been disparaged by the noble Mahākassapa with the talk of a youngster."

Then the nun Thullanandā, displeased, uttered words of displeasure - "How can the noble Mahākassapa, who was formerly of another sect, think to disparage the noble Ānanda, the wise sage, with the talk of a youngster!" The Venerable Mahākassapa heard the nun Thullanandā speaking these words.

Then the Venerable Mahākassapa said this to the Venerable Ānanda - "Truly, friend Ānanda, these words were spoken hastily and without reflection by the nun Thullanandā. Since I, friend, having shaved off my hair and beard, having put on ochre robes, went forth from home into homelessness, I do not know of having pointed to another teacher, except for that Blessed One, the Worthy One, the perfectly Self-awakened One. Formerly, friend, when I was living the household life, this occurred to me - '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 made a double robe of rags, with reference to whatever Worthy Ones there are in the world, having shaved off my hair and beard, having put on ochre robes, went forth from home into homelessness.

Having thus gone forth, travelling on the highway, I saw the Blessed One seated at the Bahuputta shrine between Rājagaha and Nāḷandā. Having seen him, this occurred to me: 'If I were to see a Teacher, I would see the Blessed One himself; if I were to see a Fortunate One, I would see the Blessed One himself; if I were to see a perfectly Self-awakened One, I would see the Blessed One himself.' So I, friend, right there having fallen at the Blessed One's feet with my head, said this to the Blessed One: 'The Blessed One is my Teacher, venerable sir, I am his disciple; the Blessed One is my Teacher, venerable sir, I am his disciple.' When this was said, friend, the Blessed One said this to me: 'Kassapa, whoever would say to a disciple thus endowed with the whole mind, while not knowing, "I know," while not seeing, "I see," his head would split apart. But I, Kassapa, knowing, say "I know," seeing, say "I see."

Therefore, Kassapa, you should train thus: "Strong shame and moral fear will be established in me towards elders, juniors, and those of middle standing." Thus indeed, Kassapa, should you train.

Therefore, Kassapa, you should train thus: "Whatever Teaching I shall hear connected with the wholesome, all that, having given attention, having reflected, having collected together with the whole mind, with ears inclined I shall listen to the Teaching." Thus indeed, Kassapa, should you train.

Therefore, Kassapa, you should train thus: "Mindfulness of the body accompanied by comfort will not be abandoned by me." Thus indeed, Kassapa, should you train.'

Then, friend, the Blessed One, having exhorted me with this exhortation, rose from his seat and departed. For only seven days, friend, did I, with conflict, eat food obtained from the people. On the eighth day final liberating knowledge arose.

Then, friend, the Blessed One, having turned aside from the road, approached a certain tree-root. Then I, friend, having prepared the double robe made of rags folded in four, said this to the Blessed One: 'Here, venerable sir, let the Blessed One sit down, which would be for my welfare and happiness for a long time.' The Blessed One, friend, sat down on the prepared seat. Having sat down, friend, the Blessed One said this to me: 'This double robe made of rags is soft, Kassapa.' 'May the Blessed One, venerable sir, accept my double robe made of rags out of compassion.' 'But will you, Kassapa, wear my hempen rag-robes, cast-off cloth?' 'I will wear, venerable sir, the Blessed One's hempen rag-robes, cast-off cloth.' So I, friend, gave the double robe made of rags to the Blessed One. And I received the Blessed One's hempen rag-robes, cast-off cloth.

"If anyone, friend, 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, who has received the hempen rag-robes, the cast-off garments' - it is of me 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, who has received the hempen rag-robes, the cast-off garments.'"

"I indeed, friend, whenever I wish, quite secluded from sensual pleasures, secluded from unwholesome mental states, enter and dwell in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. I indeed, friend, whenever I wish, etc. .

"I indeed, friend, 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; one might think, friend, to conceal a seven-cubit elephant or a seven-and-a-half-cubit one with a palm leaf, who might think to conceal my six direct knowledges."

And the nun Thullanandā fell away from the holy life. The eleventh.

12. Discourse on After Death

155. On one occasion the Venerable Mahākassapa and the Venerable Sāriputta were dwelling at Bārāṇasī in the Deer Park at Isipatana. Then the Venerable Sāriputta, in the evening, having emerged from seclusion, approached the Venerable Mahākassapa; having approached, he exchanged friendly greetings with the Venerable Mahākassapa. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Venerable Mahākassapa - "Now what, friend Kassapa, does the Tathāgata exist after death?" "This, friend, has been left undeclared by the Blessed One - 'The Tathāgata exists after death.'" "But what, friend, does the Tathāgata not exist after death?" "This too, friend, has been left undeclared by the Blessed One - 'The Tathāgata does not exist after death.'" "Now what, friend, does the Tathāgata both exist and not exist after death?" "This, friend, has been left undeclared by the Blessed One - 'The Tathāgata both exists and does not exist after death.'" "But what, friend, does the Tathāgata neither exist nor not exist after death?" "This too, friend, has been left undeclared by the Blessed One - 'The Tathāgata neither exists nor does not exist after death.'" "And why, friend, has this been left undeclared by the Blessed One?" "Because, friend, this is not connected with the goal, not fundamental to the holy life, it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Therefore this has been left undeclared by the Blessed One."

"Then what, friend, has been declared by the Blessed One?" "'This is suffering' - this, friend, has been declared by the Blessed One; 'This is the origin of suffering' - this has been declared by the Blessed One; 'This is the cessation of suffering' - this has been declared by the Blessed One; 'This is the practice leading to the cessation of suffering' - this has been declared by the Blessed One." "And why, friend, has this been declared by the Blessed One?" "Because, friend, this is connected with the goal, this is fundamental to the holy life, this leads to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Therefore this has been declared by the Blessed One." The twelfth.

13. Discourse on the Counterfeit of the Good Teaching

156. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the Venerable Mahākassapa 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 Mahākassapa said this to the Blessed One - "What, venerable sir, is the cause, what is the condition, by which formerly there were fewer training rules and more monks became established through final knowledge? But what, venerable sir, is the cause, what is the condition, by which now there are more training rules and fewer monks become established through final knowledge?" "So it is, Kassapa, when beings are declining, when the Good Teaching is disappearing, there are more training rules and fewer monks become established through final knowledge. The Good Teaching does not disappear, Kassapa, so long as a counterfeit of the Good Teaching has not arisen in the world. But when, Kassapa, a counterfeit of the Good Teaching arises in the world, then there is the disappearance of the Good Teaching."

"Just as, Kassapa, gold does not disappear so long as counterfeit gold has not arisen in the world. But when, Kassapa, counterfeit gold arises in the world, then there is the disappearance of gold. Just so, Kassapa, the Good Teaching does not disappear so long as a counterfeit of the Good Teaching has not arisen in the world. But when, Kassapa, a counterfeit of the Good Teaching arises in the world, then there is the disappearance of the Good Teaching.

"It is not, Kassapa, the solid element that causes the Good Teaching to disappear, nor the liquid element that causes the Good Teaching to disappear, nor the heat element that causes the Good Teaching to disappear, nor the air element that causes the Good Teaching to disappear; but right here those foolish men arise who cause this Good Teaching to disappear. Just as, Kassapa, a boat sinks only by taking on cargo; it is not thus, Kassapa, that the Good Teaching disappears.

"There are, Kassapa, these five degrading things that lead to the decay and disappearance of the Good Teaching. Which five? Here, Kassapa, monks, nuns, male lay followers, and female lay followers dwell disrespectful and not deferential towards the Teacher, dwell disrespectful and not deferential towards the Teaching, dwell disrespectful and not deferential towards the Community, dwell disrespectful and not deferential towards the training, dwell disrespectful and not deferential towards concentration - these, Kassapa, are the five degrading things that lead to the decay and disappearance of the Good Teaching.

"There are, Kassapa, these five things that lead to the presence, non-decay, and non-disappearance of the Good Teaching. Which five? Here, Kassapa, monks, nuns, male lay followers, and female lay followers dwell respectful and deferential towards the Teacher, dwell respectful and deferential towards the Teaching, dwell respectful and deferential towards the Community, dwell respectful and deferential towards the training, dwell respectful and deferential towards concentration - these, Kassapa, are the five things that lead to the presence, non-decay, and non-disappearance of the Good Teaching." The thirteenth.

The Connected Discourses on Kassapa is complete.

Its summary:

Contentment and one without moral fear, the simile of the moon, dependent on families;

Old age, and three on exhortations, meditative absorption and direct knowledge, dwelling;

Robe, after death, and the counterfeit of the Good Teaching.

6. Connected Discourses on Gains and Honour

1. The First Chapter

1. The Discourse on the Severe

157. 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 -

"Severe, monks, is material gain, honour and fame, painful, harsh, forming an impediment to the achievement of the unsurpassed freedom from bondage. Therefore, monks, you should train thus - 'We will abandon arisen material gain, honour and fame, and arisen material gain, honour and fame will not remain obsessing our mind.' Thus indeed, monks, should you train." The first.

2. The Discourse on the Hook

158. He was dwelling at Sāvatthī, etc. "Severe, monks, is material gain, honour and fame, painful, harsh, forming an impediment to the achievement of the unsurpassed freedom from bondage. Just as, monks, a fisherman might throw a baited hook into a deep water pool. A certain fish with an eye for bait might swallow it. Thus indeed, monks, that fish having swallowed the hook has fallen into calamity, fallen into disaster, subject to be done with as wished by the fisherman."

"'Fisherman', monks, this is a designation for Māra the Evil One. 'Hook', monks, this is a designation for material gain, honour and fame. Whoever indeed, monks, a monk enjoys and desires arisen material gain, honour and fame, this is called, monks, a monk who has swallowed the hook of Māra, fallen into calamity, fallen into disaster, subject to be done with as wished by the Evil One. Thus severe, monks, is material gain, honour and fame, painful, harsh, forming an impediment to the achievement of the unsurpassed freedom from bondage. Therefore, monks, you should train thus - 'We will abandon arisen material gain, honour and fame, and arisen material gain, honour and fame will not remain obsessing our mind.' Thus indeed, monks, should you train." The second.

3. The Discourse on the Tortoise

159. He was dwelling at Sāvatthī, etc. "Severe, monks, is material gain, honour and fame, etc. for the achievement. Once in the past, monks, in a certain water pool, a great family of tortoises was a dweller for a long time. Then, monks, a certain tortoise said this to another tortoise - 'Do not, dear tortoise, go to that place.' That tortoise, monks, went to that place. A huntsman shot him with a harpoon. Then, monks, that tortoise approached that other tortoise. That tortoise, monks, saw that tortoise coming from afar. Having seen him, he said this to that tortoise - 'Did you not, dear tortoise, go to that place?' 'I did go, dear tortoise, to that place.' 'But are you, dear tortoise, uninjured, unhurt?' 'I am uninjured, dear tortoise, unhurt, but there is this string following behind me, behind me.' 'Truly you are, dear tortoise, injured, truly you are hurt. For by this string, dear tortoise, your fathers and grandfathers fell into calamity, fell into disaster. Go now, dear tortoise, you are no longer one of us.'

"'Huntsman', monks, this is a designation for Māra the Evil One. 'Harpoon', monks, this is a designation for material gain, honour and fame. 'String', monks, this is a designation for delight and lust. Whoever indeed, monks, a monk enjoys and desires arisen material gain, honour and fame - this is called, monks, a monk greedy for the harpoon, fallen into calamity, fallen into disaster, subject to be done with as wished by the Evil One. Thus severe, monks, is material gain, honour and fame, etc. thus indeed, monks, should you train." The third.

4. The Discourse on the Long-Haired

160. He was dwelling at Sāvatthī, etc. "Severe, monks, is material gain, honour and fame, etc. for the achievement. Just as, monks, a long-haired goat might enter a thorn thicket. She would get caught here and there, would be seized here and there, would be bound here and there, would come to calamity and disaster here and there. "Just so, monks, here a certain monk, overcome by material gain, honour and fame, with mind consumed, in the earlier period of the day, having dressed, taking his bowl and robe, enters a village or a market town for almsfood. He clings here and there, is seized here and there, is bound here and there, comes to calamity and disaster here and there. Thus severe, monks, is material gain, honour and fame, etc. thus indeed, monks, should you train." The fourth.

5. The Discourse on the Dung Beetle

161. He was dwelling at Sāvatthī, etc. "Severe, monks, is material gain, honour and fame, etc. for the achievement. Just as, monks, a dung beetle, a dung-eater, full of dung, stuffed with dung. And before it is a great heap of dung. It might despise another dung beetle - 'I am a dung-eater, full of dung, stuffed with dung, and before me is this great heap of dung.' Just so, monks, here a certain monk, overcome by material gain, honour and fame, with mind consumed, in the earlier period of the day, having dressed, taking his bowl and robe, enters a village or a market town for almsfood. There he has eaten as much as he likes, and he is invited for tomorrow, and his almsfood is full. Having gone to the monastery, he boasts in the midst of the group of monks - 'I have eaten as much as I liked, I am invited for tomorrow, and this almsfood of mine is full, I am an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick, but these other monks are of little merit, of little influence, not obtainers of the requisites of robes, almsfood, lodging and medicine for the sick.' He, overcome by material gain, honour and fame, with mind consumed, despises other well-behaved monks. That indeed, monks, is for that foolish man's harm and suffering for a long time. Thus severe, monks, is material gain, honour and fame, etc. Thus indeed, monks, should you train." The fifth.

6. The Discourse on the Thunderbolt

162. He was dwelling at Sāvatthī, etc. "Severe, monks, is material gain, honour and fame, etc. for the achievement. Let a thunderbolt wheel come upon whom it may, monks, but let not material gain, honour and fame reach a learner who has not attained the goal."

"'Thunderbolt wheel', monks, this is a designation for material gain, honour and fame. Thus severe, monks, is material gain, honour and fame, etc. thus indeed, monks, should you train." The sixth.

7. The Discourse on the Poisoned

163. He was dwelling at Sāvatthī, etc. "Severe, monks, is material gain, honour and fame, etc. for the achievement. Let a dart smeared with poison pierce whom it may, monks, but let not material gain, honour and fame reach a learner who has not attained the goal."

"'Dart', monks, this is a designation for material gain, honour and fame. Thus severe, monks, is material gain, honour and fame, etc. thus indeed, monks, should you train." The seventh.

8. The Discourse to Siṅgāla

164. He was dwelling at Sāvatthī, etc. "Severe, monks, is material gain, honour and fame, etc. for the achievement. Did you hear, monks, towards the break of dawn, an old jackal howling?" "Yes, venerable sir." "That, monks, is an old jackal afflicted by a type of disease called mange; he delights neither having gone to a den, nor delights having gone to the root of a tree, nor delights having gone to the open air; wherever he goes, wherever he stands, wherever he sits down, wherever he lies down; there and there he comes to calamity and disaster. Just so, monks, here a certain monk, overcome by material gain, honour and fame, with mind consumed, delights neither having gone to an empty house, nor delights having gone to the root of a tree, nor delights having gone to the open air; wherever he goes, wherever he stands, wherever he sits down, wherever he lies down; there and there he comes to calamity and disaster. Thus severe, monks, is material gain, honour and fame, etc. thus indeed, monks, should you train." The eighth.

9. The Discourse on the Verambha Wind

165. He was dwelling at Sāvatthī, etc. "Severe, monks, is material gain, honour and fame, etc. for the achievement. Above, monks, in space, winds called verambha blow. There, whatever bird goes, those verambha winds throw it. For that one thrown by the verambha winds, its feet go one way, its wings go another way, its head goes another way, its body goes another way. Just so, monks, here a certain monk, overcome by material gain, honour and fame, with mind consumed, in the earlier period of the day, having dressed, taking his bowl and robe, enters a village or a market town for almsfood with body unguarded, with speech unguarded, with mind unguarded, with mindfulness not established, with faculties unrestrained. He there sees a woman improperly dressed or improperly clothed. Having seen a woman improperly dressed or improperly clothed, lust assails his mind. He, with mind assailed by lust, having rejected the training, returns to the lower life. Others take his robe, others take his bowl, others take his sitting cloth, others take his needle case, just as of a bird thrown by the verambha winds. Thus severe, monks, is material gain, honour and fame, etc. thus indeed, monks, should you train." The ninth.

10. The Discourse with Verses

166. He was dwelling at Sāvatthī, etc. "Severe, monks, is material gain, honour and fame, etc. for the achievement. Here I, monks, see a certain person overpowered by honour, with mind consumed, upon the body's collapse at death, arisen in a realm of misery, an unfortunate realm, a nether world, in hell. But here I, monks, see a certain person overpowered by dishonour, with mind consumed, upon the body's collapse at death, arisen in a realm of misery, an unfortunate realm, a nether world, in hell. But here I, monks, see a certain person overpowered by honour and dishonour, by both of these, with mind consumed, upon the body's collapse at death, arisen in a realm of misery, an unfortunate realm, a nether world, in hell. Thus severe, monks, is material gain, honour and fame, etc. thus indeed, monks, should you train."

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

"For one being honoured, or by dishonour, or by both;

Whose concentration does not waver, of one dwelling in the limitless.

"That meditator, acting continuously, subtle, one who sees with insight into views;

Delighting in the elimination of clinging, they call a good person." The tenth.

The first chapter.

Its summary:

Severe, Hook, Tortoise, Long-haired and Dung-beetle;

Thunderbolt, Poisoned, Jackal, with Verambha and with Verses.

2. The Second Chapter

1. The Discourse on the Golden Bowl

167. He was dwelling at Sāvatthī, etc. "Severe, monks, is material gain, honour and fame, etc. for the achievement. Here I, monks, understand a certain person thus, having encompassed his mind with my mind - 'This venerable one would not speak a conscious lie even for the sake of a golden bowl filled with silver powder.' I see him at a later time overpowered by material gain, honour and fame, with mind consumed, speaking a conscious lie. Thus severe, monks, is material gain, honour and fame, etc. thus indeed, monks, should you train." The first.

2. The Discourse on the Silver Bowl

168. He was dwelling at Sāvatthī, etc. "Severe, monks, is material gain, honour and fame, etc. Here I, monks, understand a certain person thus, having encompassed his mind with my mind - 'This venerable one would not speak a conscious lie even for the sake of a silver bowl filled with gold powder.' I see him at a later time overpowered by material gain, honour and fame, with mind consumed, speaking a conscious lie. Thus severe, monks, is material gain, honour and fame, etc. thus indeed, monks, should you train." The second.

3-10.

The Group of Eight Discourses Beginning with the Gold Coin Discourse

169. He was dwelling at Sāvatthī, etc. "Here I, monks, understand a certain person thus, having encompassed his mind with my mind - 'This venerable one would not speak a conscious lie even for the sake of a gold coin, etc. even for the sake of a hundred gold coins, even for the sake of a gold ingot, even for the sake of a hundred gold ingots, even for the sake of the earth filled with gold, even for the sake of some trifling material gain, even for the sake of life, even for the sake of the most beautiful girl in the country would he speak a conscious lie.' I see him at a later time overpowered by material gain, honour and fame, with mind consumed, speaking a conscious lie. Thus severe, monks, is material gain, honour and fame, etc. thus indeed, monks, should you train." The tenth.

The second chapter.

Its summary:

Two bowls, two gold, with gold ingots the other two;

Earth, trifle, life, the most beautiful girl in the country - these are ten.

3. The Third Chapter

1. The Discourse on Womankind

170. He was dwelling at Sāvatthī, etc. "Severe, monks, is material gain, honour and fame, etc. For him, monks, not a single woman remains obsessing the mind of one alone, for whom material gain, honour and fame remains obsessing the mind. Thus severe, monks, is material gain, honour and fame, etc. thus indeed, monks, should you train." The first.

2. The Discourse on a Beautiful Woman

171. He was dwelling at Sāvatthī, etc. "Severe, monks, is material gain, honour and fame, etc. For him, monks, not a single most beautiful woman in the country remains obsessing the mind of one alone, for whom material gain, honour and fame remains obsessing the mind. Thus severe, monks, is material gain, honour and fame, etc. thus indeed, monks, should you train." The second.

3. The Discourse on an Only Son

172. He was dwelling at Sāvatthī, etc. "Severe, monks, is material gain, honour and fame, etc. A faithful female lay follower, monks, rightly imploring her only son, dear and agreeable, might implore thus: 'Be such, dear son, as the householder Citta and Hatthaka of Āḷavī.' This, monks, is the standard, this is the measure for my disciples who are lay followers, that is to say, the householder Citta and Hatthaka of Āḷavī. But if you, dear son, go forth from home into homelessness; be such, dear son, as Sāriputta and Moggallāna. This, monks, is the standard, this is the measure for my disciples who are monks, that is to say, Sāriputta and Moggallāna. But let not material gain, honour and fame reach you, dear son, while you are a learner who has not attained the goal. If, monks, material gain, honour and fame reaches that monk who is a learner who has not attained the goal, it becomes an obstacle for him. Thus severe, monks, is material gain, honour and fame, etc. thus indeed, monks, should you train." The third.

4. The Discourse on an Only Daughter

173. He was dwelling at Sāvatthī, etc. "Severe, monks, is material gain, honour and fame, etc. A faithful female lay follower, monks, rightly imploring her only daughter, dear and agreeable, might implore thus: 'Be such, mistress, as the female lay follower Khujjuttarā and Nandamātā of Veḷukaṇḍaka.' This, monks, is the standard, this is the measure for my female disciples who are female lay followers, that is to say, the female lay follower Khujjuttarā and Nandamātā of Veḷukaṇḍaka. But if you, mistress, go forth from home into homelessness; be such, mistress, as the nun Khemā and Uppalavaṇṇā. This, monks, is the standard, this is the measure for my female disciples who are nuns, that is to say, the nun Khemā and Uppalavaṇṇā. But let not material gain, honour and fame reach you, mistress, while you are a learner who has not attained the goal. If, monks, material gain, honour and fame reaches that nun who is a learner who has not attained the goal, it becomes an obstacle for her. Thus severe, monks, is material gain, honour and fame, etc. thus indeed, monks, should you train." The fourth.

5. The Discourse on Ascetics and Brahmins

174. He was dwelling at Sāvatthī, etc. "Whatever ascetics or brahmins, monks, who do not understand as it really is the gratification, danger, and escape of material gain, honour, and fame, they are not for me, monks, ascetics or brahmins who are considered ascetics among ascetics or considered brahmins among brahmins; and those venerable ones do not dwell having attained the goal of asceticism or the goal of the holy life in this very life, having realised by direct knowledge themselves. But whatever ascetics or brahmins, monks, who understand as it really is the gratification, danger, and escape of material gain, honour, and fame, they are for me, monks, ascetics or brahmins who are considered ascetics among ascetics and considered brahmins among brahmins; and those venerable ones dwell having attained the goal of asceticism and the goal of the holy life in this very life, having realised by direct knowledge themselves." The fifth.

6. The Second Discourse on Ascetics and Brahmins

175. He was dwelling at Sāvatthī, etc. "Whatever ascetics or brahmins, monks, who do not understand as it really is the origin, passing away, gratification, danger, and escape of material gain, honour, and fame, etc. They understand, etc. Having realised by direct knowledge themselves, having attained, they dwell." The sixth.

7. The Third Discourse on Ascetics and Brahmins

176. He was dwelling at Sāvatthī, etc. "Whatever ascetics or brahmins, monks, who do not understand as it really is material gain, honour and fame, do not understand the origin of material gain, honour and fame, do not understand the cessation of material gain, honour and fame, do not understand the practice leading to the cessation of material gain, honour and fame, etc. They understand, etc. Having realised by direct knowledge themselves, having attained, they dwell." The seventh.

8. The Discourse on Skin

177. He was dwelling at Sāvatthī, etc. "Severe, monks, is material gain, honour and fame. Material gain, honour and fame, monks, cuts the skin, having cut the skin it cuts the hide, having cut the hide it cuts the flesh, having cut the flesh it cuts the sinews, having cut the sinews it cuts the bones, having cut the bones it remains having reached the bone marrow. Thus severe, monks, is material gain, honour and fame, etc. Thus indeed, monks, should you train." The eighth.

9. The Discourse on a Rope

178. He was dwelling at Sāvatthī, etc. "Severe, monks, is material gain, honour and fame. Material gain, honour and fame, monks, cuts the skin, having cut the skin it cuts the hide, having cut the hide it cuts the flesh, having cut the flesh it cuts the sinews, having cut the sinews it cuts the bones, having cut the bones it remains having reached the bone marrow."

"Just as, monks, a powerful man, having wrapped the calf of the leg with a strong horse-hair rope, might rub it. It would cut the skin, having cut the skin it would cut the hide, having cut the hide it would cut the flesh, having cut the flesh it would cut the sinews, having cut the sinews it would cut the bones, having cut the bones it would remain having reached the bone marrow. Just so, monks, material gain, honour and fame cuts the skin, having cut the skin it cuts the hide, having cut the hide it cuts the flesh, having cut the flesh it cuts the sinews, having cut the sinews it cuts the bones, having cut the bones it remains having reached the bone marrow. Thus severe, monks, is material gain, honour and fame, etc. thus indeed, monks, should you train." The ninth.

10. The Discourse on the Monk

179. He was dwelling at Sāvatthī, etc. "Even that monk, monks, who is a Worthy One, one who has eliminated the mental corruptions, for him too I say material gain, honour and fame is an obstacle." When this was said, the Venerable Ānanda said this to the Blessed One - "But for what, venerable sir, is material gain, honour and fame an obstacle for a monk who has eliminated the mental corruptions?" "That which is his unshakeable liberation of mind, Ānanda, I do not say material gain, honour and fame is an obstacle for that. But whatever pleasant abidings in the present life have been attained by him dwelling diligent, ardent, and resolute, Ānanda, for those I say material gain, honour and fame is an obstacle for him. Thus severe, Ānanda, is material gain, honour and fame, painful, harsh, forming an impediment to the achievement of the unsurpassed freedom from bondage. Therefore, Ānanda, you should train thus - 'We will abandon arisen material gain, honour and fame, and arisen material gain, honour and fame will not remain obsessing our mind.' Thus indeed, Ānanda, should you train." The tenth.

The third chapter.

Its summary:

Womankind and the beautiful one, son and the only daughter;

Ascetics and brahmins three, skin, rope and the monk.

4. The Fourth Chapter

1. The Discourse on Splitting

180. He was dwelling at Sāvatthī, etc. "Severe, monks, is material gain, honour and fame. Overcome by material gain, honour and fame, with mind consumed, monks, Devadatta broke the Community. Thus severe, monks, is material gain, honour and fame, etc. should you train." The first.

2. The Discourse on Wholesome Roots

181. He was dwelling at Sāvatthī, etc. "Severe, monks, is material gain, honour and fame. For Devadatta, monks, overcome by material gain, honour and fame, with mind consumed, the wholesome root went to eradication. Thus severe, monks, is material gain, honour and fame, etc. should you train." The second.

3. The Discourse on Wholesome Mental States

182. He was dwelling at Sāvatthī, etc. "Severe, monks, is material gain, honour and fame. For Devadatta, monks, overcome by material gain, honour and fame, with mind consumed, the wholesome mental state went to eradication. Thus severe, monks, is material gain, honour and fame, etc. should you train." The third.

4. The Discourse on Bright Qualities

183. He was dwelling at Sāvatthī, etc. "Severe, monks, is material gain, honour and fame. For Devadatta, monks, overcome by material gain, honour and fame, with mind consumed, the bright mental state went to eradication. Thus severe, monks, is material gain, honour and fame, etc. should you train." The fourth.

5. The Discourse on the Recently Departed

184. On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain, not long after Devadatta had departed. There the Blessed One, referring to Devadatta, addressed the monks - "For self-destruction, monks, material gain, honour and fame arose for Devadatta, for ruin material gain, honour and fame arose for Devadatta."

"Just as, monks, a plantain gives fruit for its own destruction, gives fruit for its ruin; just so, monks, for self-destruction material gain, honour and fame arose for Devadatta, for ruin material gain, honour and fame arose for Devadatta.

"Just as, monks, a bamboo gives fruit for its own destruction, gives fruit for its ruin; just so, monks, for self-destruction material gain, honour and fame arose for Devadatta, for ruin material gain, honour and fame arose for Devadatta.

"Just as, monks, a reed gives fruit for its own destruction, gives fruit for its ruin; just so, monks, for self-destruction material gain, honour and fame arose for Devadatta, for ruin material gain, honour and fame arose for Devadatta.

"Just as, monks, a mule conceives an embryo for its own destruction, conceives an embryo for its ruin; just so, monks, for self-destruction material gain, honour and fame arose for Devadatta, for ruin material gain, honour and fame arose for Devadatta. Thus severe indeed, monks, is material gain, honour and fame. Thus indeed, monks, should you train."

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

"Fruit indeed kills the plantain, fruit the bamboo, fruit the reed;

Honour kills a contemptible person, as the embryo kills the mule." The fifth.

6. The Discourse on Five Hundred Chariots

185. He was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time Prince Ajātasattu went to attend upon Devadatta morning and evening with five hundred chariots, and five hundred pots of boiled rice were brought as a food offering. 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, Prince Ajātasattu goes to attend upon Devadatta morning and evening with five hundred chariots, and five hundred pots of boiled rice are brought as a food offering." "Do not, monks, envy Devadatta's material gain, honour and fame. As long as, monks, Prince Ajātasattu will go to attend upon Devadatta morning and evening with five hundred chariots, and five hundred pots of boiled rice will be brought as a food offering, only deterioration is to be expected for Devadatta in wholesome mental states, monks, not growth."

"Just as, monks, if they were to break bile into the nose of a fierce dog, thus indeed, monks, that dog would become exceedingly more fierce; just so, monks, as long as Prince Ajātasattu will go to attend upon Devadatta morning and evening with five hundred chariots, and five hundred pots of boiled rice will be brought as a food offering, only deterioration is to be expected for Devadatta in wholesome mental states, monks, not growth. Thus severe, monks, is material gain, honour and fame, etc. thus indeed, monks, should you train." The sixth.

7. The Mother Discourse

186. He was dwelling at Sāvatthī, etc. "Severe, monks, is material gain, honour and fame, painful, harsh, forming an impediment to the achievement of the unsurpassed freedom from bondage. Here I, monks, understand a certain person thus, having encompassed his mind with my mind - 'This venerable one would not speak a conscious lie even for the sake of his mother.' I see him at a later time overpowered by material gain, honour and fame, with mind consumed, speaking a conscious lie. Thus severe, monks, is material gain, honour and fame, painful, harsh, forming an impediment to the achievement of the unsurpassed freedom from bondage. Therefore, monks, you should train thus - 'We will abandon arisen material gain, honour and fame. And arisen material gain, honour and fame will not remain obsessing our mind.' Thus indeed, monks, should you train." The seventh.

8-13.

The Set of Six Beginning with the Discourse on the Father

187. He was dwelling at Sāvatthī, etc. "Severe, monks, is material gain, honour and fame, painful, harsh, forming an impediment to the achievement of the unsurpassed freedom from bondage. Here I, monks, understand a certain person thus, having encompassed his mind with my mind - 'This venerable one would not speak a conscious lie even for the sake of his father, etc. even for the sake of his brother, even for the sake of his sister, even for the sake of his son, even for the sake of his daughter, even for the sake of his wife would he speak a conscious lie.' I see him at a later time overpowered by material gain, honour and fame, with mind consumed, speaking a conscious lie. Thus severe, monks, is material gain, honour and fame, painful, harsh, forming an impediment to the achievement of the unsurpassed freedom from bondage. Therefore, monks, you should train thus - 'We will abandon arisen material gain, honour and fame, and arisen material gain, honour and fame will not remain obsessing our mind.' Thus indeed, monks, should you train." The thirteenth.

The fourth chapter.

Its summary:

Broke, root, two factors, departed, chariot, mother;

Father, brother and sister, son, daughter, wife.

The Connected Discourses on Material Gain and Honour is complete.

7. Connected Discourses with Rāhula

1. The First Chapter

1. The Discourse on the Eye

188. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the Venerable Rāhula approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Rāhula said this to the Blessed One - "It would be good, venerable sir, if the Blessed One would teach me the Teaching in brief, so that having heard the Teaching from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute."

"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." "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."

"Seeing thus, Rāhula, a learned noble disciple becomes disenchanted with the eye, etc. becomes disenchanted with the ear, becomes disenchanted with the nose, becomes disenchanted with the tongue, becomes disenchanted with the body, becomes disenchanted with the mind; 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 first.

2. The Discourse on Matter

189. He was dwelling at Sāvatthī, etc. "What do you think, Rāhula, are forms permanent or impermanent?" "Impermanent, venerable sir." Etc. Sounds... Odours... Flavours... Tangible objects... Are mental phenomena permanent or impermanent? "Impermanent, venerable sir." Etc. "Seeing thus, Rāhula, a learned noble disciple becomes disenchanted with forms... becomes disenchanted with sounds... becomes disenchanted with odours... becomes disenchanted with flavours... becomes disenchanted with tangible objects... becomes disenchanted with mental phenomena; being disenchanted, he becomes dispassionate, etc. he understands." The second.

3. The Discourse on Consciousness

190. He was dwelling at Sāvatthī, etc. "What do you think, Rāhula, is eye-consciousness permanent or impermanent?" "Impermanent, venerable sir." Etc. "Ear-consciousness... etc. nose-consciousness... tongue-consciousness... body-consciousness... Is mind-consciousness permanent or impermanent?" "Impermanent, venerable sir." Etc. "Seeing thus, Rāhula, a learned noble disciple becomes disenchanted with eye-consciousness, etc. becomes disenchanted with ear-consciousness... becomes disenchanted with nose-consciousness... becomes disenchanted with tongue-consciousness... becomes disenchanted with body-consciousness... becomes disenchanted with mind-consciousness. being disenchanted, he becomes dispassionate, etc. he understands." The third.

4. The Discourse on Contact

191. He was dwelling at Sāvatthī, etc. "What do you think, Rāhula, is eye-contact permanent or impermanent?" "Impermanent, venerable sir." Etc. "Ear-contact, etc. nose-contact, tongue-contact, body-contact, mind-contact - is it permanent or impermanent?" "Impermanent, venerable sir." Etc. "Seeing thus, Rāhula, a learned noble disciple becomes disenchanted with eye-contact, etc. becomes disenchanted with ear-contact, becomes disenchanted with nose-contact, becomes disenchanted with tongue-contact, becomes disenchanted with body-contact, becomes disenchanted with mind-contact; being disenchanted, he becomes dispassionate, etc. he understands." The fourth.

5. The Discourse on Feeling

192. He was dwelling at Sāvatthī, etc. "What do you think, Rāhula, is feeling born of eye-contact permanent or impermanent?" "Impermanent, venerable sir." Etc. "Feeling born of ear-contact... etc. Feeling born of nose-contact... Feeling born of tongue-contact... Feeling born of body-contact... Is feeling born of mind-contact permanent or impermanent?" "Impermanent, venerable sir." Etc. "Seeing thus, Rāhula, a learned noble disciple becomes disenchanted with feeling born of eye-contact, etc. The ear... The nose... The tongue... The body... He becomes disenchanted with feeling born of mind-contact, etc. he understands." The fifth.

6. The Discourse on Perception

193. He was dwelling at Sāvatthī, etc. "What do you think, Rāhula, is perception of material form permanent or impermanent?" "Impermanent, venerable sir." Etc. "Perception of sound... etc. Perception of odour... Perception of flavour... Perception of tangible object... Is perception of mental phenomena permanent or impermanent?" "Impermanent, venerable sir." Etc. "Seeing thus, Rāhula, a learned noble disciple becomes disenchanted with perception of material form, etc. He becomes disenchanted with perception of sound... He becomes disenchanted with perception of odour... He becomes disenchanted with perception of flavour... He becomes disenchanted with perception of tangible object... He becomes disenchanted with perception of mental phenomena, etc. he understands." The sixth.

7. The Discourse on Volition

194. He was dwelling at Sāvatthī, etc. "What do you think, Rāhula, is volition regarding visible form permanent or impermanent?" "Impermanent, venerable sir." Etc. "Volition regarding sound... etc. volition regarding odour... volition regarding flavour... volition regarding tangible object... is volition regarding mental phenomena permanent or impermanent?" "Impermanent, venerable sir." Etc. "Seeing thus, Rāhula, a learned noble disciple becomes disenchanted with volition regarding visible form, etc. becomes disenchanted with volition regarding sound... becomes disenchanted with volition regarding odour... becomes disenchanted with volition regarding flavour... becomes disenchanted with volition regarding tangible object... becomes disenchanted with volition regarding mental phenomena... etc. he understands." The seventh.

8. The Discourse on Craving

195. He was dwelling at Sāvatthī, etc. "What do you think, Rāhula, is craving for visible form permanent or impermanent?" "Impermanent, venerable sir." Etc. "Craving for sound... etc. Craving for odour... Craving for flavour... Craving for tangible object... Is craving for mental objects permanent or impermanent?" "Impermanent, venerable sir." Etc. "Seeing thus, Rāhula, a learned noble disciple becomes disenchanted with craving for visible form, etc. He becomes disenchanted with craving for sound... He becomes disenchanted with craving for odour... He becomes disenchanted with craving for flavour... He becomes disenchanted with craving for tangible object... He becomes disenchanted with craving for mental objects... etc. he understands." The eighth.

9. The Discourse on Elements

196. He was dwelling at Sāvatthī, etc. "What do you think, Rāhula, is the solid element permanent or impermanent?" "Impermanent, venerable sir." Etc. "The liquid element, etc. The heat element... The air element... The space element... Is the consciousness element permanent or impermanent?" "Impermanent, venerable sir." Etc. "Seeing thus, Rāhula, a learned noble disciple becomes disenchanted with the solid element, etc. Becomes disenchanted with the liquid element... Becomes disenchanted with the heat element... Becomes disenchanted with the air element... Becomes disenchanted with the space element... Becomes disenchanted with the consciousness element, etc. he understands." The ninth.

10. The Discourse on Aggregates

197. He was dwelling at Sāvatthī, etc. "What do you think, Rāhula, is materiality permanent or impermanent?" "Impermanent, venerable sir." Etc. "Feeling... etc. perception... activities... consciousness permanent or impermanent?" "Impermanent, venerable sir." Etc. "Seeing thus, Rāhula, a learned noble disciple becomes disenchanted with materiality, etc. 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.'" The tenth.

The first chapter.

Its summary:

Eye and materiality and consciousness, contact and with feeling;

Perception, volition, craving, element, and with aggregate - these are ten.

2. The Second Chapter

1. The Discourse on the Eye

198. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī. Then the Venerable Rāhula approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Rāhula seated to one side, the Blessed One said this - "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." "The ear... etc. The nose... 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." "Seeing thus, Rāhula, a learned noble disciple becomes disenchanted with the eye... etc. becomes disenchanted with the ear, becomes disenchanted with the nose... becomes disenchanted with the tongue, becomes disenchanted with the body, becomes disenchanted with the mind; 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.'" By this abbreviation ten discourses should be made. The first.

2-10.

The Nine Discourses Beginning with Form

199. He was dwelling at Sāvatthī, etc. "What do you think, Rāhula, are forms permanent or impermanent?" "Impermanent, venerable sir." Etc. Sounds... Odours... Flavours... Tangible objects... Mental phenomena...

"Eye-consciousness... etc. Ear-consciousness... nose-consciousness... tongue-consciousness... body-consciousness... Mind-consciousness...

"Eye-contact... etc. Ear-contact... nose-contact, tongue-contact, body-contact, Mind-contact...

"Feeling born of eye-contact... etc. Feeling born of ear-contact... Feeling born of nose-contact... Feeling born of tongue-contact... Feeling born of body-contact... Feeling born of mind-contact...

"Perception of material form... etc. Perception of sound... Perception of odour... Perception of flavour... Perception of tangible object... Perception of mental phenomena...

"Volition regarding visible form... etc. volition regarding sound... volition regarding odour... volition regarding flavour... volition regarding tangible object... volition regarding mental phenomena...

"Craving for visible form... etc. craving for sound... Craving for odour... Craving for flavour... Craving for tangible object... craving for mental objects...

"The solid element... etc. the liquid element... The heat element... The air element... the space element... the consciousness element...

"Materiality... etc. feeling... perception... activities... consciousness permanent or impermanent?" "Impermanent, venerable sir." Etc. "Seeing thus, Rāhula... etc. he understands there is no more of this state of being." The tenth.

11. The Discourse on Underlying Tendencies

200. He was dwelling at Sāvatthī. Then the Venerable Rāhula approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Rāhula said this to the Blessed One - "How, venerable sir, 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 materiality, Rāhula, 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 he sees this as it really is with right wisdom. Whatever feeling... etc. 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, Rāhula, 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." The eleventh.

12. The Discourse on Departed

201. At Sāvatthī. Then the Venerable Rāhula approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Rāhula said this to the Blessed One - "How, venerable sir, for one knowing, for one seeing, does the mind become free from I-making, mine-making, and conceit in regard to this conscious body and externally in regard to all signs, having transcended discrimination, peaceful, well liberated?" "Whatever materiality, Rāhula, 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' - having seen this as it really is with right wisdom, one is liberated by non-clinging."

"Whatever feeling... etc. 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' - having seen this as it really is with right wisdom, one is liberated by non-clinging. Thus, Rāhula, for one knowing thus, for one seeing thus, the mind becomes free from I-making, mine-making, and conceit in regard to this conscious body and externally in regard to all signs, having transcended discrimination, peaceful, well liberated." The twelfth.

The second chapter.

Its summary:

Eye and materiality and consciousness, contact and with feeling;

Perception, volition, craving, element, and with aggregate - these are ten;

Underlying tendency and departed - by that the chapter is called.

The Connected Discourses on Rāhula is complete.

8. Connected Discourses with Lakkhaṇa

1. The First Chapter

1. The Discourse on Bones

202. 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 Lakkhaṇa and the Venerable Mahāmoggallāna were dwelling on the Vulture's Peak mountain. Then the Venerable Mahāmoggallāna, having dressed in the earlier period of the day, taking his bowl and robe, approached the Venerable Lakkhaṇa; having approached, he said this to the Venerable Lakkhaṇa - "Come, friend Lakkhaṇa, let us enter Rājagaha for almsfood." "Yes, friend," the Venerable Lakkhaṇa assented to the Venerable Mahāmoggallāna. Then the Venerable Mahāmoggallāna, descending from the Vulture's Peak mountain, manifested a smile at a certain spot. Then the Venerable Lakkhaṇa said this to the Venerable Mahāmoggallāna - "What now, friend Moggallāna, is the cause, what is the condition for the manifestation of a smile?" "It is not the right time, friend Lakkhaṇa, for this question. Ask me this question in the presence of the Blessed One."

Then the Venerable Lakkhaṇa and the Venerable Mahāmoggallāna, having walked for almsfood in Rājagaha, after the meal, having returned from their alms round, approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Lakkhaṇa said this to the Venerable Mahāmoggallāna - "Here the Venerable Mahāmoggallāna, descending from the Vulture's Peak mountain, manifested a smile at a certain spot. What now, friend Moggallāna, is the cause, what is the condition for the manifestation of a smile?"

"Here I, friend, descending from the Vulture's Peak mountain, saw a skeleton going through the sky. Vultures, crows, and hawks, having pursued and pursued it, were pecking at it, tearing at it, and pulling it apart between the ribs. It was making a cry of distress. This occurred to me, friend - 'Wonderful indeed, friend, marvellous indeed, friend! There will be such a being! There will be such a demon! There will be such an acquisition of individual existence!'"

Then the Blessed One addressed the monks: "Disciples indeed dwell possessing vision, monks; disciples indeed dwell possessing knowledge, monks, since a disciple will know or see or bear witness to such a thing. That being was seen by me before, monks, but I did not explain. If I had explained this, others would not have believed me. Those who would not believe me, that would be for their harm and suffering for a long time. That being, monks, was a cattle butcher in this very Rājagaha. By the result of that action, having been tormented in hell for many years, for many hundreds of years, for many thousands of years, for many hundreds of thousands of years, by the remainder of the result of that very action, he experiences such an acquisition of individual existence." . The first.

2. The Discourse on a Slice of Flesh

203. "Here I, friend, descending from the Vulture's Peak mountain, saw a slice of flesh going through the sky. Vultures, crows, and hawks, having pursued and pursued it, were tearing at it and pulling it apart. It was making a cry of distress... etc. That being, monks, was a cattle butcher in this very Rājagaha... etc. The second.

3. The Discourse on Almsfood

204. "Here I, friend, descending from the Vulture's Peak mountain, saw a lump of meat going through the sky. Vultures, crows, and hawks, having pursued and pursued it, were tearing at it and pulling it apart. It was making a cry of distress... etc. That being, monks, was a fowler in this very Rājagaha... etc. The third.

4. The Discourse on Flayed Skin

205. "Here I, friend, descending from the Vulture's Peak mountain, saw a skinless man going through the sky. Vultures, crows, and hawks, having pursued and pursued it, were tearing at it and pulling it apart. He was making a cry of distress... etc. That being, monks, was a sheep-butcher in this very Rājagaha... etc. The fourth.

5. The Discourse on Sword-Hairs

206. "Here I, friend, descending from the Vulture's Peak mountain, saw a sword-haired man going through the sky. Those swords, having flown up again and again, fell upon his very body. He was making a cry of distress... etc. That being, monks, was a pig-butcher in this very Rājagaha... etc. The fifth.

6. The Discourse on a Sword

207. "Here I, friend, descending from the Vulture's Peak mountain, saw a man with spears for hair going through the sky. Those spears, having flown up again and again, fell upon his very body. He was making a cry of distress... etc. That being, monks, was a deer-hunter in this very Rājagaha... etc. The sixth.

7. The Discourse on Arrow-Hair

208. "Here I, friend, descending from the Vulture's Peak mountain, saw a man with arrow-hairs going through the sky. Those arrows, having flown up again and again, fell upon his very body. He was making a cry of distress... etc. That being, monks, was a torturer in this very Rājagaha... etc. The seventh.

8. The Discourse on Sūciloma

209. "Here I, friend, descending from the Vulture's Peak mountain, saw a man with needle-like hair going through the sky. Those needles, having flown up again and again, fell upon his very body. He was making a cry of distress... etc. That being, monks, was a charioteer in this very Rājagaha... etc. The eighth.

9. The Second Discourse on Needle-Hair

210. "Here I, friend, descending from the Vulture's Peak mountain, saw a man with needle-like hair going through the sky. Those needles, having entered his head, come out from his mouth; having entered his mouth, they come out from his chest; having entered his chest, they come out from his belly; having entered his belly, they come out from his thighs; having entered his thighs, they come out from his calves; having entered his calves, they come out from his feet; he was making a cry of distress... etc. That being, monks, was an informer in this very Rājagaha... etc. The ninth.

10. The Discourse on Kumbhaṇḍa

211. "Here I, friend, descending from the Vulture's Peak mountain, saw a testicle-man going through the sky. Even while going, he goes having placed those very testicles on his shoulder. Even while sitting, he sits on those very testicles. Vultures, crows, and hawks, having pursued and pursued it, were tearing at it and pulling it apart. He was making a cry of distress... etc. That being, monks, was a village fraudster in this very Rājagaha... etc. The tenth.

The first chapter.

Its summary:

Bone, lump of flesh, both cattle butchers,

Almsfood, fowler, skinless one, sheep-butcher;

Sword, pig-butcher, spear, cow,

Arrow, torturer, needle, charioteer;

And whoever is being sewn, he is the informer,

Testicle-bearer was the village fraudster.

2. The Second Chapter

1. The Discourse on With Head

212. Thus have I heard - On one occasion at Rājagaha in the Bamboo Grove. "Here I, friend, descending from the Vulture's Peak mountain, saw a man submerged up to his head in a pit of excrement... etc. That being, monks, was an adulterer in this very Rājagaha... etc. The first.

2. The Discourse on the Dung-Eater

213. "Here I, friend, descending from the Vulture's Peak mountain, saw a man submerged in a pit of excrement, eating excrement with both hands... etc. That being, monks, was a wicked brahmin in this very Rājagaha. He, having invited the Community of monks for a meal during the teaching of Kassapa, the Perfectly Self-awakened One, having filled troughs with excrement, said this - 'Oh sirs, eat as much as you like and take away as well!'... etc. The second.

3. The Discourse on the Skinless Woman

214. "Here I, friend, descending from the Vulture's Peak mountain, saw a skinless woman going through the sky. Vultures, crows, and hawks, having pursued and pursued it, were tearing at it and pulling it apart. It was making a cry of distress... etc. That woman, monks, was an adulteress in this very Rājagaha... etc. The third.

4. The Discourse on the Ugly Woman

215. "Here I, friend, descending from the Vulture's Peak mountain, saw a foul-smelling, hideous woman going through the sky. Vultures, crows, and hawks, having pursued and pursued it, were tearing at it and pulling it apart. It was making a cry of distress... etc. That woman, monks, was a fortune-teller in this very Rājagaha... etc. The fourth.

5. The Discourse on the Scorched Woman

216. "Here I, friend, descending from the Vulture's Peak mountain, saw a scorched, oozing, scattered woman going through the sky. It was making a cry of distress... etc. That woman, monks, was the chief queen of the King of Kaliṅga. She, overcome by jealousy, scattered embers from a pan of charcoal over her co-wife... etc. The fifth.

6. The Discourse on the Headless

217. "Here I, friend, descending from the Vulture's Peak mountain, saw a headless trunk going through the sky. On its chest there were eyes and a mouth. Vultures, crows, and hawks, having pursued and pursued it, were tearing at it and pulling it apart. He was making a cry of distress... etc. That being, monks, was an executioner of thieves named Hārika in this very Rājagaha... etc. The sixth.

7. The Discourse on the Evil Monk

218. "Here I, friend, descending from the Vulture's Peak mountain, saw a monk going through the sky. His double robe was blazing, in flames, aglow; his bowl was blazing, in flames, aglow; his waistband was blazing, in flames, aglow; his body was blazing, in flames, aglow. He was making a cry of distress... etc. That, monks, was an evil monk during the teaching of Kassapa, the Perfectly Self-awakened One... etc. The seventh.

8. The Discourse on the Evil Nun

219. "I saw a nun going through the sky. Her double robe was blazing... etc. She was an evil nun... etc. The eighth.

9. The Discourse on the Evil Female Trainee

220. "I saw a female trainee going through the sky. Her double robe was blazing... etc. She was an evil female trainee... etc. The ninth.

10. The Discourse on the Evil Novice

221. "I saw a novice going through the sky. His double robe was blazing, etc. He was an evil novice, etc. The tenth.

11. The Discourse on the Evil Novice Nun

222. "Here I, friend, descending from the Vulture's Peak mountain, saw a female novice going through the sky. Her double robe was blazing, in flames, aglow; her bowl was blazing, in flames, aglow; her waistband was blazing, in flames, aglow; her body was blazing, in flames, aglow. It was making a cry of distress. This occurred to me, friend - 'Wonderful indeed, friend, marvellous indeed, friend! There will be such a being! There will be such a demon! There will be such an acquisition of individual existence!'"

Then the Blessed One addressed the monks: "Disciples indeed dwell possessing vision, monks; disciples indeed dwell possessing knowledge, monks, since a disciple will know or see or bear witness to such a thing. That female novice was seen by me before, monks. But I did not explain. If I had explained this, others would not have believed me. Those who would not believe me, that would be for their harm and suffering for a long time. This female novice, monks, was an evil female novice during the teaching of Kassapa, the Perfectly Self-awakened One. By the result of that action, having been tormented in hell for many years, for many hundreds of years, for many thousands of years, for many hundreds of thousands of years, by the remainder of the result of that very action, she experiences such an acquisition of individual existence." The eleventh.

The second chapter.

Its summary:

Submerged in a pit was the adulterer;

The wicked brahmin was an excrement-eater.

The skinless woman was an adulteress;

The ugly woman was a fortune-teller.

The gambler scattered embers on her rival;

The head-severed one was an executioner of thieves.

Monk, nun, female trainee;

Novice and then female novice.

Having gone forth in Kassapa's discipline;

They did evil deeds, so it is said.

The Connected Discourses on Characteristics is complete.

9. Connected Discourses with Similes

1. The Discourse on the Peak

223. 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, whatever rafters there are of a pinnacle chamber, all of them go to the pinnacle, converge at the pinnacle, and by the uprooting of the pinnacle, all of them are uprooted; just so, monks, whatever unwholesome mental states there are, all of them are rooted in ignorance, converge in ignorance, and by the uprooting of ignorance, all of them are uprooted. Therefore, monks, you should train thus - 'We will dwell diligent.' Thus indeed, monks, should you train." The first.

2. The Discourse on the Fingernail

224. He was dwelling at Sāvatthī. Then the Blessed One, having placed a small amount of soil on his fingernail, addressed the monks - "What do you think, monks, which is more, this small amount of soil placed by me on my fingernail, or this great earth?" "This indeed, venerable sir, is more, that is to say, the great earth. The small amount of soil placed by the Blessed One on his fingernail is insignificant. It does not amount to a reckoning, it does not bear comparison, it does not amount to a fraction - the small amount of soil placed by the Blessed One on his fingernail compared with the great earth." "Just so, monks, few are those beings who are reborn among human beings; but there are indeed more beings who are reborn elsewhere than among human beings. Therefore, monks, you should train thus - 'We will dwell diligent.' Thus indeed, monks, should you train." The second.

3. The Discourse on the Family

225. He was dwelling at Sāvatthī, etc. "Just as, monks, whatever families have many women and few men, they are easily assaulted by thieves and burglars; just so, monks, for whatever monk the liberation of mind through friendliness is not developed and not cultivated, he is easily assaulted by spirits. Just as, monks, whatever families have few women and many men, they are not easily assaulted by thieves and burglars; just so, monks, for whatever monk the liberation of mind through friendliness is developed and cultivated, he is not easily assaulted by spirits. Therefore, monks, you should train thus - 'The liberation of mind through friendliness will be developed by us, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken.' Thus indeed, monks, should you train." The third.

4. The Discourse on the Pot

226. He was dwelling at Sāvatthī, etc. "Whoever, monks, in the earlier period of the day would give a gift of a hundred pots, whoever at the noon period of the day would give a gift of a hundred pots, whoever in the evening period of the day would give a gift of a hundred pots, or whoever in the earlier period of the day would develop a mind of friendliness even for as long as the milking of a cow, or whoever at the noon period of the day would develop a mind of friendliness even for as long as the milking of a cow, or whoever in the evening period of the day would develop a mind of friendliness even for as long as the milking of a cow, this has more great results than that. Therefore, monks, you should train thus - 'The liberation of mind through friendliness will be developed by us, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken.' Thus indeed, monks, should you train." The fourth.

5. The Discourse on a Sword

227. He was dwelling at Sāvatthī, etc. "Just as, monks, a spear with a sharp blade. Then a man might come along - 'I will bend back this spear with a sharp blade with my hand or with my fist, I will beat it back, I will roll it back.' What do you think, monks, is that man able to bend back that spear with a sharp blade with his hand or with his fist, to beat it back, to roll it back?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, that spear with a sharp blade is not easy to bend back with the hand or with the fist, to beat back, to roll back. That man would only become a partaker of weariness and vexation."

"Just so, monks, for whatever monk the liberation of mind through friendliness has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken, if a spirit should think to overthrow his mind; then that very spirit would become a partaker of weariness and vexation. Therefore, monks, you should train thus - 'The liberation of mind through friendliness will be developed by us, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken.' Thus indeed, monks, should you train." The fifth.

6. The Discourse on the Archer

228. He was dwelling at Sāvatthī, etc. "Just as, monks, four archers with strong bows, well-trained, practised, skilled in archery, might stand facing the four directions. Then a man might come along - 'I will catch and bring back the arrows shot by these four archers with strong bows, well-trained, practised, skilled in archery, in the four directions, before they reach the ground.' What do you think, monks, would it be fitting to say 'a swift man endowed with supreme swiftness'?"

"If, venerable sir, he were to catch and bring back an arrow shot by even one archer with a strong bow, well-trained, practised, skilled in archery, before it reaches the ground - it would be fitting to say 'a swift man endowed with supreme swiftness,' what then to say of four archers with strong bows, well-trained, practised, skilled in archery?"

"And, monks, as is that man's swiftness, and as is the swiftness of the moon and sun, swifter than that. And, monks, as is that man's swiftness, and as is the swiftness of the moon and sun, and as is the swiftness of those deities who run before the moon and sun, swifter than that do the vital principles become exhausted. Therefore, monks, you should train thus - 'We will dwell diligent.' Thus indeed, monks, should you train." The sixth.

7. The Discourse on the Linch-pin

229. He was dwelling at Sāvatthī, etc. "Once in the past, monks, there was a kettledrum of the Dasārahas named Ānaka. When the Ānaka was damaged, the Dasārahas inserted another peg. There came a time, monks, when the original lotus-wood drumhead of the Ānaka kettledrum disappeared. Only the collection of pegs remained. Just so, monks, there will be monks in the future period of time, who, when those discourses spoken by the Tathāgata that are deep, deep in meaning, supramundane, connected with emptiness, are being recited, will not listen, will not lend an ear, will not apply their minds to final liberating knowledge, and will not think those teachings worth learning and mastering.

But when those discourses that are composed by poets, poetic, with elaborate syllables, with elaborate phrases, external, spoken by disciples, are being recited, they will listen, will lend an ear, will apply their minds to final liberating knowledge, and will think those teachings worth learning and mastering. Thus, monks, there will be the disappearance of those discourses spoken by the Tathāgata that are deep, deep in meaning, supramundane, connected with emptiness. Therefore, monks, you should train thus - 'When those discourses spoken by the Tathāgata that are deep, deep in meaning, supramundane, connected with emptiness, are being recited, we will listen, we will lend an ear, we will apply our minds to final liberating knowledge, and we will think those teachings worth learning and mastering.' Thus indeed, monks, should you train." The seventh.

8. The Discourse on the Log

230. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. There the Blessed One addressed the monks: "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"Using wooden pillows, monks, at present the Licchavis dwell diligent, ardent in their training. For them King Ajātasattu Vedehiputta of Magadha does not gain access, does not gain an object. There will be, monks, in the future period of time, Licchavis who are delicate, with soft and tender hands and feet; they will prepare their sleeping place on soft beds with cotton pillows until sunrise. For them King Ajātasattu Vedehiputta of Magadha will gain access, will gain an object.

"Using wooden pillows, monks, at present monks dwell diligent, ardent in striving. For them Māra the Evil One does not gain access, does not gain an object. There will be, monks, in the future period of time, monks who are subtle, with soft and tender hands and feet. They will prepare their sleeping place on soft beds with cotton pillows until sunrise. For them Māra the Evil One will gain access, will gain an object. Therefore, monks, you should train thus - 'Using wooden pillows we will dwell diligent, ardent in striving.' Thus indeed, monks, should you train." The eighth.

9. The Discourse on the Elephant

231. 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 a certain new monk was visiting families for a protracted time. The monks said this to him - "Let not the venerable one visit families for a protracted time." That monk, when spoken to by the monks, said thus - "These elder monks will think it fit to visit families, far less then should I?"

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 - "Here, venerable sir, a certain new monk is visiting families for a protracted time. The monks said this to him - 'Let not the venerable one visit families for a protracted time.' That monk, when spoken to by the monks, said thus - 'These elder monks will think it fit to visit families, far less then should I?'"

"Once upon a time, monks, there was a great lake in a forest haunt. Elephants dwelt in dependence on it. They, having plunged into that lake, having pulled up lotus roots and fibres with their trunks, having washed them well, having chewed them free of mud, swallowed them. That was for their beauty and for their strength, and on that account they did not undergo death or suffering like death. But, monks, the young elephant calves, following the example of those great elephants, having plunged into that lake, having pulled up lotus roots and fibres with their trunks, not having washed them well, having chewed them with mud, not having properly masticated them, swallowed them. That was neither for their beauty nor for their strength. On that account they underwent death or suffering like death.

"Just so, monks, here elder monks, in the earlier period of the day, having dressed, taking their bowls and robes, enter a village or a market town for almsfood. They speak the Dhamma there. Householders show them signs of faith. They consume that gain not greedy, not infatuated, not immersed, seeing the danger, with wisdom of escape. That was for their beauty and for their strength, and on that account they did not undergo death or suffering like death. But, monks, new monks, following the example of those elder monks, in the earlier period of the day, having dressed, taking their bowls and robes, enter a village or a market town for almsfood. They speak the Dhamma there. Householders show them signs of faith. They consume that gain greedy, infatuated, immersed, not seeing the danger, without wisdom of escape. That is neither for their beauty nor for their strength, and on that account they undergo death or suffering like death. Therefore, monks, you should train thus - 'Not greedy, not infatuated, not immersed, seeing the danger, with wisdom of escape, we shall consume that gain.' Thus indeed, monks, should you train." The ninth.

10. The Discourse on the Cat

232. He was dwelling at Sāvatthī. Now at that time a certain monk was visiting families for a protracted time. The monks said this to him - "Let not the venerable one visit families for a protracted time." That monk, when spoken to by the monks, did not desist. 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 - "Here, venerable sir, a certain monk is visiting families for a protracted time. The monks said this to him - 'Let not the venerable one visit families for a protracted time.' That monk, when spoken to by the monks, does not desist."

"Once in the past, monks, a cat stood at a doorway, a sewer, or a rubbish heap, seeking a tender mouse - 'When this tender mouse goes out for food, right there having seized it, I will eat it.' Then, monks, that tender mouse went out for food. The cat, having seized it, hastily chewed and swallowed it. That tender mouse ate his intestines and ate his mesentery. On that account he underwent death and suffering like death.

"Just so, monks, here a certain monk, in the earlier period of the day, having dressed, taking his bowl and robe, enters a village or a market town for almsfood with body unguarded, with speech unguarded, with mind unguarded, with mindfulness not established, with faculties unrestrained. He there sees a woman improperly dressed or improperly clothed. Having seen a woman improperly dressed or improperly clothed, lust assails his mind. He, with mind assailed by lust, undergoes death or suffering like death. For this is death, monks, in the Noble One's discipline: whoever, having rejected the training, returns to the lower life. For this is suffering like death, monks: that one commits a certain defiled offence. For such an offence emergence is discerned. Therefore, monks, you should train thus - 'With body guarded, with speech guarded, with mind guarded, with mindfulness established, with faculties restrained, we will enter a village or a market town for almsfood.' Thus indeed, monks, should you train." The tenth.

11. The Discourse to Siṅgāla

233. He was dwelling at Sāvatthī, etc. "Did you hear, monks, towards the break of dawn, an old jackal howling?" "Yes, venerable sir." "That, monks, is an old jackal afflicted by a type of disease called mange. Wherever he wishes, there he goes; wherever he wishes, there he stands; wherever he wishes, there he sits down; wherever he wishes, there he lies down; a cool wind blows upon him. It would be good indeed, monks, if here a certain one claiming to be a disciple of the Sakyan would experience even such an acquisition of individual existence. Therefore, monks, you should train thus - 'We will dwell diligent.' Thus indeed, monks, should you train." The eleventh.

12. The Second Discourse on the Jackal

234. He was dwelling at Sāvatthī, etc. "Did you hear, monks, towards the break of dawn, an old jackal howling?" "Yes, venerable sir." "There might be, monks, in that old jackal whatever gratitude and thankfulness, but not indeed in some here who claim to be disciples of the Sakyan son would there be whatever gratitude and thankfulness. Therefore, monks, you should train thus - 'We shall be grateful and thankful; and even a little done for us will not be lost.' Thus indeed, monks, should you train." The twelfth.

The Connected Discourses on Similes is complete.

Its summary:

The peak, the fingernail tip, the family, the cooking pot, the spear, the archer;

The peg, the log, the elephant, the cat, and two on the jackal.

10. Connected Discourses with Monks

1. The Discourse on Kolita

235. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There the Venerable Mahāmoggallāna addressed the monks: "Friends, monks!" "Friend," those monks assented to the Venerable Mahāmoggallāna.

The Venerable Mahāmoggallāna said this: "Here, friends, when I had gone to a private place and was in seclusion, this reflection arose in my mind: 'Noble silence, noble silence, it is said. What indeed is noble silence?' This occurred to me, friends: 'Here a monk, 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. This is called noble silence.' So I, friends, with the subsiding of applied and sustained thought, entered and dwelt in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. While I was dwelling with this abiding, friends, perceptions and attention accompanied by applied thought occurred to me."

"Then, friends, the Blessed One, having approached me by supernormal power, said this: 'Moggallāna, Moggallāna, do not be negligent, brahmin, regarding noble silence; steady your mind in noble silence, unify your mind in noble silence, concentrate your mind in noble silence.' So I, friends, at a later time, with the subsiding of applied and sustained thought, enter and dwell 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. If anyone, friends, speaking rightly would say: 'A disciple helped by the Teacher has attained great direct knowledge,' it is of me that one speaking rightly would say: 'A disciple helped by the Teacher has attained great direct knowledge.'" The first.

2. The Discourse on Upatissa

236. He was dwelling at Sāvatthī. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks assented to the Venerable Sāriputta. The Venerable Sāriputta said this -

"Here, friends, when I had gone to a private place and was in seclusion, this reflection arose in my mind - 'Is there indeed anything in the world from whose alteration and change sorrow, lamentation, pain, displeasure, and anguish would arise in me?' This occurred to me, friend - 'There is not indeed anything in the world from whose alteration and change sorrow, lamentation, pain, displeasure, and anguish would arise in me.'"

When this was said, the Venerable Ānanda said this to the Venerable Sāriputta - "Would not sorrow, lamentation, pain, displeasure, and anguish arise in you, friend Sāriputta, from the alteration and change of the Teacher?" "Sorrow, lamentation, pain, displeasure, and anguish would not arise in me, friend, from the alteration and change of the Teacher, but it would occur to me thus - 'Alas, the influential Teacher has disappeared, the one of great supernormal power, of great might. For if the Blessed One were to remain for a long time, for a long duration, that would be for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans.' Because indeed for the Venerable Sāriputta the underlying tendencies to I-making, mine-making, and conceit have been well uprooted for a long time. Therefore for the Venerable Sāriputta, sorrow, lamentation, pain, displeasure, and anguish would not arise from the alteration and change of the Teacher." The second.

3. The Discourse on Ghaṭa

237. 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 Sāriputta and the Venerable Mahāmoggallāna were dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground, in a single dwelling. Then the Venerable Sāriputta, in the evening, having emerged from seclusion, approached the Venerable Mahāmoggallāna; having approached, he exchanged friendly greetings with the Venerable Mahāmoggallāna. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Venerable Mahāmoggallāna -

"Your faculties are indeed very clear, friend Moggallāna; your complexion is pure and bright. Surely the Venerable Mahāmoggallāna has today dwelt with a peaceful abiding." "I have today dwelt with a gross abiding, friend. But I had a talk on the Teaching." "With whom did the Venerable Mahāmoggallāna have a talk on the Teaching?" "I had a talk on the Teaching with the Blessed One, friend." "The Blessed One is far away, friend, dwelling now at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Did the Venerable Mahāmoggallāna approach the Blessed One by supernormal power; or did the Blessed One approach the Venerable Mahāmoggallāna by supernormal power?" "I did not approach the Blessed One by supernormal power, friend; nor did the Blessed One approach me by supernormal power. But my divine eye became pure as far as the Blessed One, and the divine ear-element. And for the Blessed One too, as far as I am, the divine eye became pure and the divine ear-element." "In what way did the Venerable Mahāmoggallāna have a talk on the Teaching with the Blessed One?"

"Here I, friend, said this to the Blessed One - 'One who has aroused energy, one who has aroused energy, venerable sir, is said. In what respect, venerable sir, is one who has aroused energy?' When this was said, friend, the Blessed One said this to me - 'Here, Moggallāna, a monk dwells putting forth strenuous energy - Let only skin and sinews and bones remain, let the flesh and blood in the body dry up, but what is to be attained by manly strength, by manly energy, by manly effort - without attaining that, there will be no cessation of energy. Thus, Moggallāna, is one who has aroused energy.' Thus, friend, I had a talk on the Teaching with the Blessed One."

"Just as, friend, small stone pebbles compared to the Himalaya, the king of mountains, are only for the purpose of placing beside; just so we compared to the Venerable Mahāmoggallāna are only for the purpose of placing beside. For the Venerable Mahāmoggallāna is of great supernormal power, of great might; if he wishes, he could remain for a cosmic cycle."

"Just as, friend, small crystals of salt compared to a great pot of salt are only for the purpose of placing beside; just so we compared to the Venerable Sāriputta are only for the purpose of placing beside. For the Venerable Sāriputta has been praised, commended, and extolled by the Blessed One in many ways -

"Like Sāriputta in wisdom, in morality and in peace;

Even a monk who has gone beyond, this would be his highest."

Thus those two great beings gave thanks to each other's well-spoken and well-said words. The third.

4. The Discourse on Nava

238. He was dwelling at Sāvatthī. Now at that time a certain new monk, after the meal, having returned from his alms round, having entered the dwelling, was living at ease, silent, and kept still, and did not perform service for the monks at the time of making 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 - "Here, venerable sir, a certain new monk, after the meal, having returned from his alms round, having entered the dwelling, is living at ease, silent, and keeps still, and does not perform service for the monks at the time of making robes."

Then the Blessed One addressed a certain monk - "Come, monk, in my name address that monk: 'The Teacher calls you, friend.'" "Yes, venerable sir," that monk replied to the Blessed One and approached that monk; having approached, he said this to that monk - "The Teacher calls you, friend." "Yes, friend," that monk replied to that monk and approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To that monk seated to one side, the Blessed One said this - "Is it true, monk, that after the meal, having returned from your alms round, having entered the dwelling, you are living at ease, silent, and keep still, and do not perform service for the monks at the time of making robes?" "I too, venerable sir, am doing my own function."

Then the Blessed One, having known with his mind the reflection in the mind of that monk, addressed the monks: "Do not, monks, grumble at this monk. This monk, monks, 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; that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness, in this very life, having realised by direct knowledge himself, having attained, he dwells."

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

"Not by undertaking this slackly, not by this with little strength;

Is Nibbāna to be attained, the release from all suffering.

"And this young monk, this excellent person;

Bears his final body, having conquered Māra with his army." The fourth.

5. The Discourse on Sujāta

239. He was dwelling at Sāvatthī. Then the Venerable Sujāta approached the Blessed One. The Blessed One saw the Venerable Sujāta coming from afar. Having seen them, he addressed the monks - "This son of good family, monks, shines in both ways - in that he is handsome, good-looking, pleasing, endowed with the highest beauty of complexion, and that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness, in this very life, having realised by direct knowledge himself, having attained, he dwells." This the Blessed One said, etc. the Teacher -

"This monk indeed shines, with an upright mind;

Dissociated, unbound, quenched by non-clinging;

Bears his final body, having conquered Māra with his army." The fifth.

6. The Discourse on Lakuṇḍaka Bhaddiya

240. He was dwelling at Sāvatthī. Then the Venerable Lakuṇḍakabhaddiyo approached the Blessed One. The Blessed One saw the Venerable Lakuṇḍakabhaddiyo coming from afar. Having seen them, he addressed the monks - "Do you see, monks, this monk coming, ugly, unsightly, stunted, one who is despised by the monks?" "Yes, venerable sir." "This monk, monks, is of great supernormal power, of great might, and there is no attainment easy to obtain that has not been previously attained by that monk. That unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness, in this very life, having realised by direct knowledge himself, having attained, he dwells." This the Blessed One said, etc. the Teacher -

"Swans, herons, and peacocks, elephants, spotted deer, and deer;

All fear the lion, there is no equality in body.

"Just so among human beings, even if young, one who is wise;

He indeed is great there, not the fool with a large body." The sixth.

7. The Discourse on Visākha

241. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Now at that time the Venerable Visākha, son of Pañcāla, was instructing, encouraging, inspiring, and gladdening the monks in the assembly hall with a talk on the Teaching, with polished speech, distinct, free from drooling, capable of making the meaning clear, included, independent.

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 is instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching, with polished speech, distinct, free from drooling, capable of making the meaning clear, included, independent?" "The Venerable Visākha, venerable sir, son of Pañcāla, in the assembly hall is instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching, with polished speech, distinct, free from drooling, capable of making the meaning clear, included, independent."

Then the Blessed One addressed the Venerable Visākha, son of Pañcāla: "Good, good, Visākha, good indeed that you, Visākha, instructed the monks with a talk on the Teaching, etc. capable of making the meaning clear, included, independent."

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

"They do not know one not speaking, a wise one mixed among fools;

But they know one speaking, teaching the Deathless state.

"One should speak, illuminate the Teaching, hold up the banner of the sages;

The sages have well-spoken words as their banner, for the Teaching is the banner of the sages." The seventh.

8. The Discourse on Nanda

242. He was dwelling at Sāvatthī. Then the Venerable Nanda, the Blessed One's maternal aunt's son, having put on pressed and smoothed robes, having applied collyrium to his eyes, having taken a clear bowl, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Nanda seated to one side, the Blessed One said this - "This is indeed not proper for you, Nanda, as a son of good family who has gone forth from home into homelessness through faith, that you should wear pressed and smoothed robes, that you should apply collyrium to your eyes, and that you should carry a clear bowl. This is indeed proper for you, Nanda, as a son of good family who has gone forth from home into homelessness through faith, that you should be a forest-dweller, an almsfood eater, a wearer of rag-robes, and that you should dwell without longing for sensual pleasures." This the Blessed One said, etc. the Teacher -

"When shall I see Nanda, a forest-dweller, a wearer of rag-robes;

Sustaining himself by gleaning from strangers, without longing for sensual pleasures."

Then the Venerable Nanda at a later time was a forest-dweller, an almsfood eater, a wearer of rag-robes, and dwelt without longing for sensual pleasures. The eighth.

9. The Discourse on Tissa

243. He was dwelling at Sāvatthī. Then the Venerable Tissa, the Blessed One's paternal aunt's son, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side, afflicted, unhappy, shedding tears. Then the Blessed One said this to the Venerable Tissa - "Why are you, Tissa, sitting to one side, afflicted, unhappy, shedding tears?" "Because, venerable sir, the monks assailed me from all sides with verbal goading." "Because you, Tissa, are a speaker but not willing to do what others bid; this is indeed not proper for you, Tissa, as a son of good family who has gone forth from home into homelessness through faith, that you are a speaker but not willing to do what others bid. This is indeed proper for you, Tissa, as a son of good family who has gone forth from home into homelessness through faith - 'that you should be a speaker and willing to do what others bid.'"

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

"Why are you angry? Do not be angry; non-wrath, Tissa, is excellent for you;

For the removal of wrath, conceit, and contempt, Tissa, the holy life is lived." The ninth.

10. The Discourse on the One Named Thera

244. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time a certain monk named Thera was one who dwelt alone and spoke in praise of dwelling alone. He alone entered the village for almsfood, alone he returned, alone he sat in a secret place, alone he determined upon the walking path. 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 - "Here, venerable sir, a certain monk named Thera is one who dwells alone and speaks in praise of dwelling alone."

Then the Blessed One addressed a certain monk - "Come, monk, in my name address the elder monk Thera - 'The Teacher calls you, friend Thera.'" "Yes, venerable sir," that monk replied to the Blessed One and approached the Venerable Thera; having approached, he said this to the Venerable Thera - "The Teacher calls you, friend Thera." "Yes, friend," the Venerable Thera replied to that monk and approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Thera seated to one side, the Blessed One said this - "Is it true, Thera, that you are one who dwells alone and speaks in praise of dwelling alone?" "Yes, venerable sir." "In what way, then, Thera, are you one who dwells alone and speaks in praise of dwelling alone?" "Here I, venerable sir, alone enter the village for almsfood, alone I return, alone I sit in a secret place, alone I determine upon the walking path. Thus, venerable sir, I am one who dwells alone and speak in praise of dwelling alone."

"There is, Thera, this dwelling alone, I do not say it does not exist. But, Thera, listen to how dwelling alone is complete in detail, pay close attention; I will speak." "Yes, venerable sir," etc. "And how, Thera, is dwelling alone complete in detail? Here, Thera, what is past is abandoned, what is future is relinquished, and desire and lust for present acquisitions of individual existence are well removed. Thus, Thera, dwelling alone is complete in detail."

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

"The all-conquering, the all-knowing, the wise one,

Untainted in all phenomena;

Having abandoned all, liberated through the elimination of craving,

That person I call one who dwells alone." The tenth.

11. The Discourse on Mahākappina

245. He was dwelling at Sāvatthī. Then the Venerable Mahākappina approached the Blessed One. The Blessed One saw the Venerable Mahākappina coming from afar. Having seen them, he addressed the monks - "Do you see, monks, this monk coming, fair-skinned, thin, with a prominent nose?" "Yes, venerable sir." "This monk, monks, is of great supernormal power, of great might. And there is no attainment easy to obtain that has not been previously attained by that monk. That unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness, in this very life, having realised by direct knowledge himself, having attained, he dwells."

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

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

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

"The sun shines by day, the moon radiates at night;

The noble shines when armoured, the brahmin shines when meditating;

But throughout all day and night, the Buddha shines with radiance." The eleventh.

12. The Discourse on the Companion

246. He was dwelling at Sāvatthī. Then two monks who were friends, co-residents of the Venerable Mahākappina, approached the Blessed One. The Blessed One saw those monks coming from afar. Having seen them, he addressed the monks - "Do you see, monks, those monks who are friends coming, co-residents of Kappina?" "Yes, venerable sir." "Those monks are of great supernormal power and great majesty. And there is no attainment easy to obtain that has not been previously attained by those monks. That unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness, in this very life, having realised by direct knowledge themselves, having attained, they dwell."

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

"These monks are friends, for a long time in harmony;

The Good Teaching agrees with them, in the Teaching proclaimed by the Buddha.

"Well disciplined by Kappina, in the Teaching proclaimed by the Noble One;

They bear their final body, having conquered Māra with his army." The twelfth.

The Connected Discourses on Monks is complete.

Its summary:

Kolita and Upatissa, and Ghaṭa is also called;

Nava, Sujāta, and Bhaddi, Visākha, Nanda, and Tissa;

And the one named Thera, and Kappina, with the Friend makes twelve.

The Causation Division, the second.

Its summary:

Causality, Full Realization, Element, with Without Discernible Beginning, Kassapa;

Honour, Rāhula, Characteristic, Simile, with Monk is the chapter.

The second, by that it is called.

The Pāḷi of the Connected Discourses of the Causation Division is concluded.

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2. The Book of Causation

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The Connected Collection

The Book of Causation

1.

Connected Discourses on Causation

1.

The Chapter on the Buddhas

1.

The Discourse on Dependent Origination

2.

The Discourse on Analysis

3.

The Discourse on Practice

4.

The Discourse on Vipassī

5.

The Discourse on Sikhī

6.

The Discourse on Vessabhū

7.

The Discourse on Kakusandha

8.

The Discourse on Koṇāgamana

9.

The Discourse on Kassapa

10.

The Discourse on Gotama

2.

The Chapter on Nutriment

1.

The Discourse on Nutriment

2.

The Discourse on Moḷiyaphagguna

3.

The Discourse on Ascetics and Brahmins

4.

The Second Discourse on Ascetics and Brahmins

5.

The Discourse on Kaccānagotta

6.

The Discourse on the Dhamma Teacher

7.

The Discourse on the Naked Ascetic Kassapa

8.

The Discourse on Timbaruka

9.

The Discourse on Fools and Wise Men

10.

The Discourse on Conditions

3.

The Chapter on the Ten Powers

1.

The Discourse on the Ten Powers

2.

The Second Discourse on the Ten Powers

3.

The Discourse on Proximate Cause

4.

The Discourse on Those of Other Sects

5.

The Discourse on Bhūmija

6.

The Discourse on Upavāṇa

7.

The Discourse on Conditions

8.

The Discourse on the Monk

9.

The Discourse on Ascetics and Brahmins