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

The Collection of the Numerical Discourses

The Book of the Fours

1.

The First Fifty

1.

The Chapter on Bhaṇḍagāma

1.

The Discourse on the Understood

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

"Monks, through not understanding, through not penetrating four things, thus this long course has been run through and wandered through by me as well as by you. Which four? Monks, through not understanding, through not penetrating noble morality, thus this long course has been run through and wandered through by me as well as by you. Monks, through not understanding, through not penetrating noble concentration, thus this long course has been run through and wandered through by me as well as by you. Monks, through not understanding, through not penetrating noble wisdom, thus this long course has been run through and wandered through by me as well as by you. Monks, through not understanding, through not penetrating noble liberation, thus this long course has been run through and wandered through by me as well as by you. Monks, this noble morality has been understood and penetrated, noble concentration has been understood and penetrated, noble wisdom has been understood and penetrated, noble liberation has been understood and penetrated, craving for existence has been cut off, the conduit to existence has been eliminated, there is now no more rebirth."

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

2.

The Discourse on the Fallen

2. "Monks, one not possessed of four qualities is said to have 'fallen from this Teaching and discipline'. Which four? Monks, one not possessed of noble morality is said to have 'fallen from this Teaching and discipline'. Monks, one not possessed of noble concentration is said to have 'fallen from this Teaching and discipline'. Monks, one not possessed of noble wisdom is said to have 'fallen from this Teaching and discipline'. Monks, one not possessed of noble liberation is said to have 'fallen from this Teaching and discipline'. Monks, one not possessed of these four qualities is said to have 'fallen from this Teaching and discipline'.

"Monks, one possessed of four qualities is said to have 'not fallen from this Teaching and discipline'. Which four? Monks, one possessed of noble morality is said to have 'not fallen from this Teaching and discipline'. Monks, one possessed of noble concentration is said to have 'not fallen from this Teaching and discipline'. Monks, one possessed of noble wisdom is said to have 'not fallen from this Teaching and discipline'. Monks, one possessed of noble liberation is said to have 'not fallen from this Teaching and discipline'. Monks, one possessed of these four qualities is said to have 'not fallen from this Teaching and discipline'."

3.

The First Discourse on Being Dug Up

3. "Monks, a foolish, inexperienced bad person possessed of four qualities maintains himself injured and damaged, is blameable and censurable by the wise, and generates much demerit. Which four? Without investigating and without scrutinising, he praises one who deserves dispraise; without investigating and without scrutinising, he dispraises one who deserves praise; without investigating and without scrutinising, he displays confidence in a matter not inspiring confidence; without investigating and without scrutinising, he displays distrust in a matter inspiring confidence – Monks, a foolish, inexperienced bad person possessed of these four qualities maintains himself injured and damaged, is blameable and censurable by the wise, and generates much demerit.

"Monks, a wise, accomplished good person possessed of four qualities maintains himself uninjured and undamaged, is faultless and beyond censure by the wise, and generates much merit. Which four? Having investigated and scrutinised, he dispraises one who deserves dispraise; having investigated and scrutinised, he praises one who deserves praise; having investigated and scrutinised, he displays distrust in a matter not inspiring confidence; having investigated and scrutinised, he displays confidence in a matter inspiring confidence – Monks, a wise, accomplished good person possessed of these four qualities maintains himself uninjured and undamaged, is faultless and beyond censure by the wise, and generates much merit."

4.

The Second Discourse on Being Dug Up

4. "Monks, a foolish, inexperienced bad person proceeding wrongly towards four maintains himself injured and damaged, is blameable and censurable by the wise, and generates much demerit. In which four? Monks, a foolish, inexperienced bad person proceeding wrongly towards mother maintains himself injured and damaged, is blameable and censurable by the wise, and generates much demerit. Monks, proceeding wrongly towards father... etc. Monks, proceeding wrongly towards the Tathāgata... etc. Monks, a foolish, inexperienced bad person proceeding wrongly towards a disciple of the Tathāgata maintains himself injured and damaged, is blameable and censurable by the wise, and generates much demerit. Monks, a foolish, inexperienced bad person proceeding wrongly towards these four maintains himself injured and damaged, is blameable and censurable by the wise, and generates much demerit.

"Monks, a wise, accomplished good person proceeding rightly towards four maintains himself uninjured and undamaged, is faultless and beyond censure by the wise, and generates much merit. In which four? Monks, a wise, accomplished good person proceeding rightly towards mother maintains himself uninjured and undamaged, is faultless and beyond censure by the wise, and generates much merit. Monks, proceeding rightly towards father... etc. Monks, proceeding rightly towards the Tathāgata... etc. Monks, a wise, accomplished good person proceeding rightly towards a disciple of the Tathāgata maintains himself uninjured and undamaged, is faultless and beyond censure by the wise, and generates much merit. Monks, a wise, accomplished good person proceeding rightly towards these four maintains himself uninjured and undamaged, is faultless and beyond censure by the wise, and generates much merit."

5.

The Discourse on the Stream

5. "Monks, there are these four persons existing and found in the world. Which four? One who goes along with the stream, one who goes against the stream, one of established self, one who has crossed over, gone beyond, the brahmin stands on dry ground. And what, monks, is the person who goes along with the stream? Here, monks, a certain person indulges in sensual pleasures and does evil action. This is called, monks, the person who goes along with the stream.

"And what, monks, is the person who goes against the stream? Here, monks, a certain person does not indulge in sensual pleasures and does not do evil action; together with suffering, together with displeasure, with tearful face, weeping, he lives the holy life that is complete and pure. This is called, monks, the person who goes against the stream.

"And what, monks, is the person of established self? Here, monks, a certain person, with the utter elimination of the five lower mental fetters, becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. This is called, monks, the person of established self.

"And what, monks, is the person who has crossed over, gone beyond, the brahmin who stands on dry ground? Here, monks, a certain person, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. This is called, monks, the person who has crossed over, gone beyond, the brahmin who stands on dry ground. These, monks, are the four persons existing and found in the world."

6.

The Discourse on the One of Little Learning

6. "Monks, there are these four persons existing and found in the world. Which four? One of little learning not possessed of learning, one of little learning possessed of learning, one very learned not possessed of learning, one very learned possessed of learning. And how, monks, is a person of little learning not possessed of learning? Here, monks, a certain person has little learning - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He, not having understood the meaning and not having understood the Teaching of that little learning, is not practising in accordance with the Teaching. Thus, monks, a person is of little learning not possessed of learning.

And how, monks, is a person of little learning possessed of learning? Here, monks, a certain person has little learning - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He, having understood the meaning and having understood the Teaching of that little learning, is practising in accordance with the Teaching. Thus, monks, a person is of little learning possessed of learning.

And how, monks, is a person very learned not possessed of learning? Here, monks, a certain person has much learning - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He, not having understood the meaning and not having understood the Teaching of that much learning, is not practising in accordance with the Teaching. Thus, monks, a person is very learned not possessed of learning.

And how, monks, is a person very learned possessed of learning? Here, monks, a certain person has much learning - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He, having understood the meaning and having understood the Teaching of that much learning, is practising in accordance with the Teaching. Thus, monks, a person is very learned possessed of learning. These, monks, are the four persons existing and found in the world."

7.

The Discourse on the Beautiful

7. "Monks, these four who are learned, disciplined, confident, very learned, bearers of the Teaching, practising in accordance with the Teaching, adorn the Community. Which four? A monk, monks, who is learned, disciplined, confident, very learned, a bearer of the Teaching, practising in accordance with the Teaching, adorns the Community. A nun, monks, who is learned, disciplined, confident, very learned, a bearer of the Teaching, practising in accordance with the Teaching, adorns the Community. A lay follower, monks, who is learned, disciplined, confident, very learned, a bearer of the Teaching, practising in accordance with the Teaching, adorns the Community. A female lay follower, monks, who is learned, disciplined, confident, very learned, a bearer of the Teaching, practising in accordance with the Teaching, adorns the Community. These, monks, are the four who are learned, disciplined, confident, very learned, bearers of the Teaching, practising in accordance with the Teaching, who adorn the Community."

8.

The Discourse on Self-Confidence

8. "There are, monks, these four grounds of self-confidence of the Tathāgata, endowed with which grounds of self-confidence the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel. What are the four? 'For you who acknowledge yourself as a perfectly Self-awakened One, these things have not been fully awakened to' - that indeed an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world would reprove me with reason regarding that - I do not see this sign, monks. Not seeing this sign, monks, I dwell having attained security, having attained fearlessness, having attained self-confidence.

'For you who acknowledge yourself as one who has eliminated the mental corruptions, these mental corruptions have not been eliminated' - that indeed an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world would reprove me with reason regarding that - I do not see this sign, monks. Not seeing this sign, monks, I dwell having attained security, having attained fearlessness, having attained self-confidence.

'Those things that are obstructions that have been declared by you, for one indulging in them they are not sufficient for obstruction' - that indeed an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world would reprove me with reason regarding that - I do not see this sign, monks. Not seeing this sign, monks, I dwell having attained security, having attained fearlessness, having attained self-confidence.

'The Teaching taught by you for whatever purpose, it does not lead one who practises it to the complete destruction of suffering' - that indeed an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world would reprove me with reason regarding that - I do not see this sign, monks. Not seeing this sign, monks, I dwell having attained security, having attained fearlessness, having attained self-confidence. These, monks, are the four grounds of self-confidence of the Tathāgata, endowed with which grounds of self-confidence the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel."

9.

The Discourse on the Arising of Craving

9. "Monks, there are these four arisings of craving where craving when arising arises in a monk. Which four? Monks, craving when arising arises in a monk because of robes; or, monks, craving when arising arises in a monk because of almsfood; or, monks, craving when arising arises in a monk because of lodging; or, monks, craving when arising arises in a monk because of this or that existence. These, monks, are the four arisings of craving where craving when arising arises in a monk."

10.

The Discourse on the Mental Bonds

10. "Monks, there are these four mental bonds. Which four? The mental bond of sensuality, the mental bond of existence, the mental bond of views, the mental bond of ignorance. And what, monks, is the mental bond of sensuality? Here, monks, a certain one does not understand as it really is the origin, passing away, gratification, danger, and escape regarding sensual pleasures. For him not understanding as it really is the origin, passing away, gratification, danger, and escape regarding sensual pleasures, whatever sensual lust, sensual delight, sensual affection, sensual infatuation, sensual thirst, sensual fever, sensual attachment, sensual craving towards sensual pleasures, that underlies him. This is called, monks, the mental bond of sensuality. Thus the mental bond of sensuality.

And how is there the mental bond of existence? Here, monks, a certain one does not understand as it really is the origin, passing away, gratification, danger, and escape regarding existences. For him not understanding as it really is the origin, passing away, gratification, danger, and escape regarding existences, whatever lust for existence, delight in existence, affection for existence, infatuation with existence, thirst for existence, fever of existence, attachment to existence, craving for existence towards existences, that underlies him. This is called, monks, the mental bond of existence. Thus the mental bond of sensuality, the mental bond of existence.

And how is there the mental bond of views? Here, monks, a certain one does not understand as it really is the origin, passing away, gratification, danger, and escape regarding views. For him not understanding as it really is the origin, passing away, gratification, danger, and escape regarding views, whatever lust for views, delight in views, affection for views, infatuation with views, thirst for views, fever of views, attachment to views, craving for views towards views, that underlies him. This is called, monks, the mental bond of views. Thus the mental bond of sensuality, the mental bond of existence, the mental bond of views.

And how is there the mental bond of ignorance? Here, monks, a certain one does not understand as it really is the origin, passing away, gratification, danger, and escape regarding the six sense bases of contact. For him not understanding as it really is the origin, passing away, gratification, danger, and escape regarding the six sense bases of contact, whatever ignorance, not knowing regarding the six sense bases of contact, that underlies him. This is called, monks, the mental bond of ignorance. Thus the mental bond of sensuality, the mental bond of existence, the mental bond of views, the mental bond of ignorance, connected with evil unwholesome mental states that are subject to defilement, leading to rebirth, giving trouble, with painful results, leading to future birth, ageing, and death. Therefore he is called one without security from the bonds. These, monks, are the four mental bonds.

"Monks, there are these four releases from the bonds. Which four? Release from the mental bond of sensuality, release from the mental bond of existence, release from the mental bond of views, release from the mental bond of ignorance. And what, monks, is release from the mental bond of sensuality? Here, monks, a certain one understands as it really is the origin, passing away, gratification, danger, and escape regarding sensual pleasures. For him understanding as it really is the origin, passing away, gratification, danger, and escape regarding sensual pleasures, whatever sensual lust, sensual delight, sensual affection, sensual infatuation, sensual thirst, sensual fever, sensual attachment, sensual craving towards sensual pleasures, that does not underlie him. This is called, monks, release from the mental bond of sensuality. Thus release from the mental bond of sensuality.

"And how is there release from the mental bond of existence? Here, monks, a certain one understands as it really is the origin, passing away, gratification, danger, and escape regarding existences. For him understanding as it really is the origin, passing away, gratification, danger, and escape regarding existences, whatever lust for existence, delight in existence, affection for existence, infatuation with existence, thirst for existence, fever of existence, holding to existence, craving for existence regarding existences, that does not underlie him. This is called, monks, release from the mental bond of existence. Thus release from the mental bond of sensuality, release from the mental bond of existence.

"And how is there release from the mental bond of views? Here, monks, a certain one understands as it really is the origin, passing away, gratification, danger, and escape regarding views. For him understanding as it really is the origin, passing away, gratification, danger, and escape regarding views, whatever lust for views, delight in views, affection for views, infatuation with views, thirst for views, fever of views, holding to views, craving for views regarding views, that does not underlie him. This is called, monks, release from the mental bond of views. Thus release from the mental bond of sensuality, release from the mental bond of existence, release from the mental bond of views.

"And how is there release from the mental bond of ignorance? Here, monks, a certain one understands as it really is the origin, passing away, gratification, danger, and escape regarding the six sense bases of contact. For him understanding as it really is the origin, passing away, gratification, danger, and escape regarding the six sense bases of contact, whatever ignorance, not knowing regarding the six sense bases of contact, that does not underlie him. This is called, monks, release from the mental bond of ignorance. Thus release from the mental bond of sensuality, release from the mental bond of existence, release from the mental bond of views, release from the mental bond of ignorance, unbound from evil unwholesome mental states that are subject to defilement, leading to rebirth, give anguish, with painful results, leading to future birth, ageing, and death. Therefore one is called secure from the bonds. These, monks, are the four releases."

The Bhaṇḍagāma Chapter is the first.

Its summary:

2.

The Chapter on Walking

1.

The Discourse on Walking

11. "If, monks, for a monk who is walking, there arises a sensual thought or a thought of anger or a thought of violence. If that monk accepts it, does not abandon it, does not dispel it, does not put an end to it, does not bring it to obliteration, even while walking, monks, a monk being thus is called 'not ardent, having no moral fear, constantly and continuously lazy, lacking in energy'.

"If, monks, for a monk who is standing, there arises a sensual thought or a thought of anger or a thought of violence. If that monk accepts it, does not abandon it, does not dispel it, does not put an end to it, does not bring it to obliteration, even while standing, monks, a monk being thus is called 'not ardent, having no moral fear, constantly and continuously lazy, lacking in energy'.

"If, monks, for a monk who is sitting, there arises a sensual thought or a thought of anger or a thought of violence. If that monk accepts it, does not abandon it, does not dispel it, does not put an end to it, does not bring it to obliteration, even while sitting, monks, a monk being thus is called 'not ardent, having no moral fear, constantly and continuously lazy, lacking in energy'.

"If, monks, for a monk who is lying down and awake, there arises a sensual thought or a thought of anger or a thought of violence. If that monk accepts it, does not abandon it, does not dispel it, does not put an end to it, does not bring it to obliteration, even while lying down and awake, monks, a monk being thus is called 'not ardent, having no moral fear, constantly and continuously lazy, lacking in energy'.

"If, monks, for a monk who is walking, there arises a sensual thought or a thought of anger or a thought of violence. If that monk does not accept it, abandons it, dispels it, puts an end to it, brings it to obliteration, even while walking, monks, a monk being thus is called 'ardent, having moral fear, constantly and continuously putting forth strenuous energy, resolute'.

"If, monks, for a monk who is standing, there arises a sensual thought or a thought of anger or a thought of violence. If that monk does not accept it, abandons it, dispels it, puts an end to it, brings it to obliteration, even while standing, monks, a monk being thus is called 'ardent, having moral fear, constantly and continuously putting forth strenuous energy, resolute'.

"If, monks, for a monk who is sitting, there arises a sensual thought or a thought of anger or a thought of violence. If that monk does not accept it, abandons it, dispels it, puts an end to it, brings it to obliteration, even while sitting, monks, a monk being thus is called 'ardent, having moral fear, constantly and continuously putting forth strenuous energy, resolute'.

"If, monks, for a monk who is lying down and awake, there arises a sensual thought or a thought of anger or a thought of violence. If that monk does not accept it, abandons it, dispels it, puts an end to it, brings it to obliteration, even while lying down and awake, monks, a monk being thus is called 'ardent, having moral fear, constantly and continuously putting forth strenuous energy, resolute'."

2.

The Discourse on Morality

12. "Monks, dwell accomplished in morality, accomplished in the Pātimokkha; dwell restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults. Having accepted the training rules, train in them. For you, monks, dwelling accomplished in morality, accomplished in the Pātimokkha, dwelling restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules, training in them, what further is there to be done?

"If, monks, for a monk who is walking, covetousness and anger have departed, sloth and torpor... restlessness and remorse... sceptical doubt has been abandoned, energy is aroused and unsluggish, mindfulness is established and unconfused, the body is calm and not excited, the mind is concentrated and fully focused, even while walking, monks, a monk being thus is called 'ardent, having moral fear, constantly and continuously putting forth strenuous energy, resolute'.

"If, monks, for a monk who is standing, covetousness and anger have departed, sloth and torpor... restlessness and remorse... sceptical doubt has been abandoned, energy is aroused and unsluggish, mindfulness is established and unconfused, the body is calm and not excited, the mind is concentrated and fully focused, even while standing, monks, a monk being thus is called 'ardent, having moral fear, constantly and continuously putting forth strenuous energy, resolute'.

"If, monks, for a monk who is sitting, covetousness and anger have departed, sloth and torpor... restlessness and remorse... sceptical doubt has been abandoned, energy is aroused and unsluggish, mindfulness is established and unconfused, the body is calm and not excited, the mind is concentrated and fully focused, even while sitting, monks, a monk being thus is called 'ardent, having moral fear, constantly and continuously putting forth strenuous energy, resolute'.

"If, monks, for a monk who is lying down and awake, covetousness and anger have departed, sloth and torpor... restlessness and remorse... sceptical doubt has been abandoned, energy is aroused and unsluggish, mindfulness is established and unconfused, the body is calm and not excited, the mind is concentrated and fully focused, even while lying down and awake, monks, a monk being thus is called 'ardent, having moral fear, constantly and continuously putting forth strenuous energy, resolute'."

3.

The Discourse on Striving

13. "There are, monks, these four right strivings. What are the four? Here, monks, a monk generates desire for the non-arising of unarisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives; he generates desire for the abandoning of arisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives; he generates desire for the arising of unarisen wholesome mental states, he strives, arouses energy, exerts the mind, and strives; he generates desire for the presence, non-decay, increase, expansion, development, and fulfilment of arisen wholesome mental states, he strives, arouses energy, exerts the mind, and strives. These, monks, are the four right strivings."

4.

The Discourse on Restraint

14. "There are, monks, these four strivings. What are the four? Striving by restraint, striving by abandonment, striving by development, striving by protection. And what, monks, is striving by restraint? Here, monks, a monk, having seen a form with the eye, is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the eye-faculty, he commits to restraint of the eye-faculty. Having heard a sound with the ear... Having smelled an odour with the nose. Having tasted a flavour with the tongue. Having touched a tangible object with the body. Having cognised a mental object with the mind, he is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the mind-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the mind-faculty, he commits to restraint of the mind-faculty. This is called, monks, striving by restraint.

"And what, monks, is striving by abandonment? Here, monks, a monk does not accept an arisen sensual thought, he abandons it, dispels it, puts an end to it, brings it to obliteration; an arisen thought of anger... etc. an arisen thought of violence... etc. Whatever evil unwholesome mental states have arisen, he does not accept them, he abandons them, dispels them, puts an end to them, brings them to obliteration. This is called, monks, striving by abandonment.

"And what, monks, is striving by development? Here, monks, a monk develops the enlightenment factor of mindfulness, based upon seclusion, based upon dispassion, based upon cessation, maturing in release; he develops the enlightenment factor of investigation of phenomena... He develops the enlightenment factor of energy... He develops the enlightenment factor of rapture... He develops the enlightenment factor of tranquillity... He develops the enlightenment factor of concentration... He develops the enlightenment factor of equanimity, based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This is called, monks, striving by development.

"And what, monks, is striving by protection? Here, monks, a monk guards an arisen auspicious sign of concentration - the perception of a skeleton, the perception of a worm-infested corpse, the perception of a discoloured corpse, the perception of a fissured corpse, the perception of a bloated corpse. This is called, monks, striving by protection. These, monks, are the four strivings."

5.

The Discourse on Description

15. "There are, monks, these four foremost descriptions. What are the four? This is the foremost, monks, among those possessing a physical form, namely - Rāhu, the lord of titans. This is the foremost, monks, among those who enjoy sensual pleasures, namely - King Mandhātā. This is the foremost, monks, among those having authority, namely - Māra the Evil One. 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, the Tathāgata is declared the foremost, the Worthy One, the Perfectly Self-awakened One. These, monks, are the four foremost descriptions."

6.

The Discourse on Fineness

16. "There are, monks, these four kinds of fineness. What are the four? Here, monks, a monk is endowed with the supreme fineness of matter; and with that fineness of matter he does not regard another fineness of matter as more superior or more sublime; and with that fineness of matter he does not desire another fineness of matter more superior or more sublime. He is endowed with the supreme fineness of feeling; and with that fineness of feeling he does not regard another fineness of feeling as more superior or more sublime; and with that fineness of feeling he does not desire another fineness of feeling more superior or more sublime. He is endowed with the supreme fineness of perception; and with that fineness of perception he does not regard another fineness of perception as more superior or more sublime; and with that fineness of perception he does not desire another fineness of perception more superior or more sublime. He is endowed with the supreme fineness of activities; and with that fineness of activities he does not regard another fineness of activities as more superior or more sublime; and with that fineness of activities he does not desire another fineness of activities more superior or more sublime. These, monks, are the four kinds of fineness."

7.

The First Discourse on Bias

17. "There are, monks, these four ways of going to bias. What are the four? One goes to bias through desire, one goes to bias through hatred, one goes to bias through delusion, one goes to bias through fear - these, monks, are the four ways of going to bias."

8.

The Second Discourse on Bias

18. "There are, monks, these four non-biases. What are the four? One does not go to bias through desire, one does not go to bias through hatred, one does not go to bias through delusion, one does not go to bias through fear - these, monks, are the four non-biases."

9.

The Third Discourse on Bias

19. "There are, monks, these four ways of going to bias. What are the four? One goes to bias through desire, one goes to bias through hatred, one goes to bias through delusion, one goes to bias through fear - these, monks, are the four ways of going to bias.

"There are, monks, these four non-biases. What are the four? One does not go to bias through desire, one does not go to bias through hatred, one does not go to bias through delusion, one does not go to bias through fear - these, monks, are the four non-biases."

10.

The Discourse on the Distributor of Meals

20. "Monks, a distributor of meals possessed of four qualities is deposited in hell as if carried there. Which four? One goes to bias through desire, one goes to bias through hatred, one goes to bias through delusion, one goes to bias through fear - monks, a distributor of meals possessed of these four qualities is deposited in hell as if carried there.

"Monks, a distributor of meals possessed of four qualities is deposited in heaven as if carried there. Which four? One does not go to bias through desire, one does not go to bias through hatred, one does not go to bias through delusion, one does not go to bias through fear - monks, a distributor of meals possessed of these four qualities is deposited in heaven as if carried there."

The Conduct Chapter is the second.

Its summary:

3.

The Chapter on Uruvelā

1.

The First Discourse on Uruvelā

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

"On one occasion, monks, I was dwelling at Uruvelā on the bank of the river Nerañjarā at the goatherd's banyan tree, newly fully enlightened. When I had gone to a private place and was in seclusion, monks, this reflection arose in my mind: 'It is painful indeed to dwell disrespectful, not deferential. What ascetic or brahmin might I, having honoured and respected, dwell in dependence on?'

"This occurred to me, monks - For the fulfilment of an unfulfilled aggregate of morality, I might dwell in dependence on another ascetic or brahmin, having honoured and respected him. But I do not see 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, another ascetic or brahmin more accomplished in morality than myself, whom I might dwell in dependence on, having honoured and respected.

"For the fulfilment of an unfulfilled aggregate of concentration, I might dwell in dependence on another ascetic or brahmin, having honoured and respected him. But I do not see 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, another ascetic or brahmin more accomplished in concentration than myself, whom I might dwell in dependence on, having honoured and respected.

"For the fulfilment of an unfulfilled aggregate of wisdom, I might dwell in dependence on another ascetic or brahmin, having honoured and respected him. But I do not see 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, another ascetic or brahmin more accomplished in wisdom than myself, whom I might dwell in dependence on, having honoured and respected.

"For the fulfilment of an unfulfilled aggregate of liberation, I might dwell in dependence on another ascetic or brahmin, having honoured and respected him. But I do not see 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, another ascetic or brahmin more accomplished in liberation than myself, whom I might dwell in dependence on, having honoured and respected."

"This occurred to me, monks - 'What if I were to dwell in dependence on this very Teaching to which I have fully awakened, having honoured and respected it?'

"Then, monks, Brahmā Sahampati, having known with his mind the reflection in my mind - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the Brahma world, appeared before me. Then, monks, Brahmā Sahampati, having arranged his upper robe on one shoulder, having placed his right knee on the ground, having extended joined palms in salutation towards me, said this to me - 'So it is, Blessed One, so it is, Fortunate One! Those too, venerable sir, who were Worthy Ones, Perfectly Self-awakened Ones in the past period of time, those Blessed Ones too dwelt in dependence on the Teaching itself, having honoured and respected it; those too, venerable sir, who will be Worthy Ones, Perfectly Self-awakened Ones in the future period of time, those Blessed Ones too will dwell in dependence on the Teaching itself, having honoured and respected it; may the Blessed One too, venerable sir, at present a Worthy One, a Perfectly Self-awakened One, dwell in dependence on the Teaching itself, having honoured and respected it.' This Brahmā Sahampati said. Having said this, he further said this -

"This, monks, Brahmā Sahampati said. Having said this, having paid respect to me, having circumambulated me keeping me on his right, he disappeared right there. Then I, monks, having understood Brahmā's request and what was proper for myself, dwelt in dependence on this very Teaching to which I have fully awakened, having honoured and respected it. And when, monks, the Community too was possessed of greatness, then I had respect for the Community also." The first.

2.

The Second Discourse on Uruvelā

22. "On one occasion, monks, I was dwelling at Uruvelā on the bank of the river Nerañjarā at the goatherd's banyan tree, newly fully enlightened. Then, monks, several brahmins, old, aged, elderly, having traversed the span of life, having reached advanced years, approached me; having approached, they exchanged friendly greetings with me. Having concluded the pleasant and memorable talk, they sat down to one side. Seated to one side, monks, those brahmins said this to me - 'We have heard this, Master Gotama - the ascetic Gotama does not pay respect to brahmins who are old, aged, elderly, who have traversed the span of life, who have reached advanced years, or rise up for them or invite them with a seat.' This, Master Gotama, is indeed so. For indeed the Venerable Gotama does not pay respect to brahmins who are old, aged, elderly, who have traversed the span of life, who have reached advanced years, or rise up for them or invite them with a seat. This, Master Gotama, is not proper."

"This occurred to me, monks - 'These venerable ones do not know an elder or the qualities that make one an elder.' Even if, monks, one is old, eighty or ninety or a hundred years old by birth. And he speaks at the wrong time, speaks what is not factual, speaks what is unbeneficial, speaks what is not the Teaching, speaks what is not the discipline; he speaks words not worth treasuring, at the wrong time, without reason, without limit, not connected with benefit. Then he goes by the term 'a foolish elder.'

Even if, monks, one is young, a youth with jet-black hair, endowed with the blessing of youth, in the first stage of life. And he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching, speaks on the discipline; he speaks words worth treasuring, timely, reasonable, well-defined, connected with the goal. Then he goes by the term 'a wise elder.'

"There are these four qualities that make one an elder, monks. Which four? Here, monks, a monk is virtuous, he dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them; he is very learned, remembering what has been learnt, having great accumulation of learning; whatever teachings that are good in the beginning, good in the middle, good in the end, with meaning and with phrasing, that reveal the holy life that is complete in its entirety and pure - such teachings are very learned by him, retained, practised in speech, contemplated in mind, thoroughly penetrated by view; he is 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; with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, he dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. These, monks, are the four qualities that make one an elder."

3.

The Discourse on the World

23. "The world, monks, has been fully awakened to by the Tathāgata. The Tathāgata is unbound from the world. The origin of the world, monks, has been fully awakened to by the Tathāgata. The origin of the world has been abandoned by the Tathāgata. The cessation of the world, monks, has been fully awakened to by the Tathāgata. The cessation of the world has been realized by the Tathāgata. The practice leading to the cessation of the world, monks, has been fully awakened to by the Tathāgata. The practice leading to the cessation of the world has been developed by the Tathāgata.

"Whatever, 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, has been seen, heard, sensed, cognised, attained, sought after, pondered over by the mind - all that has been fully awakened to by the Tathāgata. Therefore he is called 'Tathāgata'.

"And, monks, on the night when the Tathāgata fully awakens to the unsurpassed perfect enlightenment, and on the night when he attains final Nibbāna through the Nibbāna element without residue of clinging, whatever he speaks, talks, and points out in between - all that is just so, not otherwise. Therefore he is called 'Tathāgata'.

"Monks, the Tathāgata speaks as he acts, acts as he speaks. Thus he speaks as he acts, acts as he speaks. Therefore he is called 'Tathāgata'.

"In the world with its gods, monks, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, the Tathāgata is the overlord, unvanquished, the all-seeing, wielding power. Therefore he is called 'Tathāgata'."

4.

The Discourse on Kāḷaka's Park

24. On one occasion the Blessed One was dwelling at Sāketa in the Kāḷaka Park. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"Whatever, 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, has been seen, heard, sensed, cognised, attained, sought after, pondered over by the mind - that I know.

"Whatever, 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, has been seen, heard, sensed, cognised, attained, sought after, pondered over by the mind - that I have directly known. That has been understood by the Tathāgata; to that the Tathāgata has not clung.

"Whatever, 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, has been seen, heard, sensed, cognised, attained, sought after, pondered over by the mind - were I to say 'I do not know that,' that would be false on my part.

"Whatever, monks, etc. were I to say 'I both know and do not know that,' that too would be just the same.

"Whatever, monks, etc. were I to say 'I neither know nor do not know that,' that would be a fault on my part.

"Thus, monks, the Tathāgata, having seen what is to be seen, does not imagine the seen, does not imagine the unseen, does not imagine what is to be seen, does not imagine a seer; having heard what is to be heard, does not imagine the heard, does not imagine the unheard, does not imagine what is to be heard, does not imagine a hearer; having sensed what is to be sensed, does not imagine the sensed, does not imagine the unsensed, does not imagine what is to be sensed, does not imagine a senser; having cognised what is to be cognised, does not imagine the cognised, does not imagine the uncognised, does not imagine what is to be cognised, does not imagine a cogniser. Thus, monks, the Tathāgata, regarding phenomena to be seen, heard, sensed, and cognised, is just such a one, such. And I say that there is no other such one more superior or more sublime than that such one."

5.

The Discourse on the Holy Life

25. "This holy life, monks, is not lived for the purpose of deceiving people, nor for the purpose of flattering people, nor for the benefit of material gain, honour and fame, nor for the benefit of release from controversy, nor thinking 'Thus may people know me.' Rather, monks, this holy life is lived for the purpose of restraint, for the purpose of abandoning, for the purpose of dispassion, for the purpose of cessation."

6.

The Discourse on Deceit

26. "Those monks, monks, who are deceitful, obstinate, prattlers, crafty, arrogant, unconcentrated - those monks, monks, are not my own. And those monks, monks, have departed from this Teaching and discipline, and they do not attain growth, increase, and expansion in this Teaching and discipline. But those monks, monks, who are not deceitful, not prattlers, wise, without obstinacy, well concentrated - those monks, monks, are my own. And those monks, monks, have not departed from this Teaching and discipline. And they attain growth, increase, and expansion in this Teaching and discipline."

7.

The Discourse on Contentment

27. "There are, monks, these four things that are little and easy to obtain, and they are blameless. What are the four? A rag robe, monks, among robes is little and easy to obtain, and it is blameless. A morsel of almsfood, monks, among foods is little and easy to obtain, and it is blameless. A tree-root, monks, among lodgings is little and easy to obtain, and it is blameless. Cattle-urine, monks, among medicines is little and easy to obtain, and it is blameless. These, monks, are the four things that are little and easy to obtain, and they are blameless. Since, monks, a monk is satisfied with what is little and easy to obtain, I say this is a certain factor of asceticism for him."

8.

The Discourse on the Noble Lineage

28. "Monks, there are these four noble lineages, primordial, long-standing, traditional, ancient, unmixed, unmixed before, are not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise. Which four? Here, monks, a monk is content with any robe whatsoever, and speaks in praise of contentment with any robe whatsoever, and does not commit an improper wrong way of earning because of robes, and not having obtained a robe, he is not agitated, and having obtained a robe, he uses it not greedy, not infatuated, not clinging, seeing the danger, with wisdom of escape; and yet by that contentment with any robe whatsoever, he does not exalt himself nor scoff at others. Whoever therein is skilled, not lazy, fully aware and mindful, this one is called, monks, a monk established in the ancient, primordial noble lineage.

"Furthermore, monks, a monk is content with any almsfood whatsoever, and speaks in praise of contentment with any almsfood whatsoever, and does not commit an improper wrong way of earning because of almsfood, and not having obtained almsfood, he is not agitated, and having obtained almsfood, he uses it not greedy, not infatuated, not clinging, seeing the danger, with wisdom of escape; and yet by that contentment with any almsfood whatsoever, he does not exalt himself nor scoff at others. Whoever therein is skilled, not lazy, fully aware and mindful, this one is called, monks, a monk established in the ancient, primordial noble lineage.

"Furthermore, monks, a monk is content with any lodging whatsoever, and speaks in praise of contentment with any lodging whatsoever, and does not commit an improper wrong way of earning because of lodging, and not having obtained a lodging, he is not agitated, and having obtained a lodging, he uses it not greedy, not infatuated, not clinging, seeing the danger, with wisdom of escape; and yet by that contentment with any lodging whatsoever, he does not exalt himself nor scoff at others. Whoever therein is skilled, not lazy, fully aware and mindful, this one is called, monks, a monk established in the ancient, primordial noble lineage.

"Furthermore, monks, a monk delights in meditation, is devoted to meditation, delights in abandoning, is devoted to abandoning; and yet by that delight in meditation, that devotion to meditation, that delight in abandoning, that devotion to abandoning, he does not exalt himself nor scoff at others. Whoever therein is skilled, not lazy, fully aware and mindful, this one is called, monks, a monk established in the ancient, primordial noble lineage. These, monks, are the four noble lineages, primordial, long-standing, traditional, ancient, unmixed, unmixed before, are not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise.

"And further, monks, a monk possessed of these four noble lineages, if he dwells in the eastern direction, he himself overcomes discontent, discontent does not overcome him; if he dwells in the western direction, he himself overcomes discontent, discontent does not overcome him; if he dwells in the northern direction, he himself overcomes discontent, discontent does not overcome him; if he dwells in the southern direction, he himself overcomes discontent, discontent does not overcome him. What is the reason for this? Because, monks, the wise one overcomes both discontent and delight."

9.

The Discourse on the Dhamma Stanza

29. "There are, monks, these four passages of the Teaching, primordial, long-standing, traditional, ancient, unmixed, unmixed before, are not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise. What are the four? Non-covetousness, monks, is a passage of the Teaching, primordial, long-standing, traditional, ancient, unmixed, unmixed before, is not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise.

"Non-anger, monks, is a passage of the Teaching, primordial, long-standing, traditional, ancient, unmixed, unmixed before, is not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise.

"Right mindfulness, monks, is a passage of the Teaching, primordial, long-standing, traditional, ancient, unmixed, unmixed before, is not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise.

"Right concentration, monks, is a passage of the Teaching, primordial, long-standing, traditional, ancient, unmixed, unmixed before, is not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise. These, monks, are the four passages of the Teaching, primordial, long-standing, traditional, ancient, unmixed, unmixed before, are not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise."

10.

The Discourse with a Wanderer

30. On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. Now at that time several well-known wandering ascetics were dwelling at the wanderers' park on the bank of the Sappinī, as follows - Annabhāra, Varadhara, and the wandering ascetic Sakuludāyī, and other well-known wandering ascetics. Then the Blessed One, in the afternoon, having emerged from seclusion, approached the wanderers' park on the bank of the Sappinī; having approached, he sat down on the prepared seat. Having sat down, the Blessed One said this to those wandering ascetics -

"There are, wandering ascetics, these four passages of the Teaching, primordial, long-standing, traditional, ancient, unmixed, unmixed before, are not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise. What are the four? Non-covetousness, wandering ascetics, is a passage of the Teaching, primordial, long-standing, traditional, ancient, unmixed, unmixed before, is not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise. Non-anger, wandering ascetics, is a passage of the Teaching... etc. Right mindfulness, wandering ascetics, is a passage of the Teaching... etc. Right concentration, wandering ascetics, is a passage of the Teaching, primordial, long-standing, traditional, ancient, unmixed, unmixed before, is not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise. These, wandering ascetics, are the four passages of the Teaching, primordial, long-standing, traditional, ancient, unmixed, unmixed before, are not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise.

"Whoever, wandering ascetics, should say thus - 'Having rejected this passage of the Teaching of non-covetousness, I will declare an ascetic or a brahmin who is covetous, with intense lust for sensual pleasures,' to him I would say thus there - 'Let him come, let him speak, let him explain, let us see his power.' That indeed, wandering ascetics, having rejected the passage of the Teaching of non-covetousness, he will declare an ascetic or a brahmin who is covetous, with intense lust for sensual pleasures - this is impossible.

"Whoever, wandering ascetics, should say thus - 'Having rejected this passage of the Teaching of non-anger, I will declare an ascetic or a brahmin with a corrupted mind, with evil mental intentions,' to him I would say thus there - 'Let him come, let him speak, let him explain, let us see his power.' That indeed, wandering ascetics, having rejected the passage of the Teaching of non-anger, he will declare an ascetic or a brahmin with a corrupted mind, with evil mental intentions - this is impossible.

"Whoever, wandering ascetics, should say thus - 'Having rejected this passage of the Teaching of right mindfulness, I will declare an ascetic or a brahmin who is unmindful, not fully aware,' to him I would say thus there - 'Let him come, let him speak, let him explain, let us see his power.' That indeed, wandering ascetics, having rejected the passage of the Teaching of right mindfulness, he will declare an ascetic or a brahmin who is unmindful, not fully aware - this is impossible.

"Whoever, wandering ascetics, should say thus - 'Having rejected this passage of the Teaching of right concentration, I will declare an ascetic or a brahmin who is unconcentrated, with a wandering mind,' to him I would say thus there - 'Let him come, let him speak, let him explain, let us see his power.' That indeed, wandering ascetics, having rejected the passage of the Teaching of right concentration, he will declare an ascetic or a brahmin who is unconcentrated, with a wandering mind - this is impossible.

"Whoever, wandering ascetics, should think these four passages of the Teaching should be censured and protested against, for him in this very life four reasonable counter-arguments come to blameworthy positions. Which four? If the venerable one censures and protests against the passage of the Teaching of non-covetousness, then those ascetics and brahmins who are covetous, with intense lust for sensual pleasures, are honourable to him, they are praiseworthy to him. If the venerable one censures and protests against the passage of the Teaching of non-anger, then those ascetics and brahmins with corrupted minds, with evil mental intentions, are honourable to him, they are praiseworthy to him. If the venerable one censures and protests against the passage of the Teaching of right mindfulness, then those ascetics and brahmins who are unmindful, not fully aware, are honourable to him, they are praiseworthy to him. If the venerable one censures and protests against the passage of the Teaching of right concentration, then those ascetics and brahmins who are unconcentrated, with wandering minds, are honourable to him, they are praiseworthy to him.

"Whoever, wandering ascetics, should think these four passages of the Teaching should be censured and protested against, for him in this very life these four reasonable attacks in speech come to blameworthy positions. Even those wandering ascetics who were the Ukkalā and Vassabhaññā, proponents of noncausality, proponents of the inefficacy of action, proponents of nihilism, even they did not think these four passages of the Teaching should be censured and protested against. What is the reason for this? Because of fear of blame, anger, and censure."

The Uruvelā Chapter is the third.

Its summary:

4.

The Chapter on the Wheel

1.

The Discourse on the Wheel

31. "There are, monks, these four wheels, endowed with which the four wheels turn for gods and humans, endowed with which gods and humans before long attain greatness and expansion in wealth. What are the four? Residence in a suitable place, reliance on good persons, rightly directing oneself, and having made merit in the past - these, monks, are the four wheels, endowed with which the four wheels turn for gods and humans, endowed with which gods and humans before long attain greatness and expansion in wealth."

2.

The Discourse on Inclusion

32. "There are, monks, these four ways of supporting others. What are the four? Giving, endearing speech, beneficent conduct, impartiality - these, monks, are the four ways of supporting others."

3.

The Discourse on the Lion

33. "Monks, a lion, the king of beasts, goes out from his dwelling place in the evening. Having gone out from his dwelling place, he stretches himself. Having stretched himself, he surveys all around the four directions. Having surveyed all around the four directions, he roars the lion's roar three times. Having roared the lion's roar three times, he departs for his food resort. Now, monks, whatever animals hear the sound of the lion, the king of beasts, roaring, they for the most part experience fear, anxiety, and terror. Those dwelling in holes enter their holes; those dwelling in water enter the water; those dwelling in the forest enter the forest; birds resort to the sky. Even those royal elephants, monks, in villages, market towns, and royal cities, bound with firm thongs and bonds, they too, having cut through and burst apart those bonds, frightened, releasing urine and faeces, flee here and there. Thus powerful, monks, is the lion, the king of beasts, among animals, thus influential, thus majestic.

"Just so, monks, when a Tathāgata arises in the world, a Worthy One, a Perfectly Self-awakened 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 teaches the Teaching - 'Thus is identity, thus is the origin of identity, thus is the cessation of identity, thus is the practice leading to the cessation of identity.' Even those gods, monks, who are long-lived, beautiful, abounding in happiness, long-lasting in lofty mansions, they too, having heard the Tathāgata's teaching of the Teaching, for the most part experience fear, anxiety, and terror - 'It seems, friend, that being impermanent, we imagined we were permanent; It seems, friend, that being unstable, we imagined we were stable; It seems, friend, that being non-eternal, we imagined we were eternal. It seems, friend, that we are impermanent, unstable, non-eternal, included in identity.' Thus powerful, monks, is the Tathāgata for the world with its gods, thus influential, thus majestic."

4.

The Discourse on Supreme Confidence

34. "Monks, there are these four supreme confidences. Which four? As far as there are beings, monks, whether footless or two-footed or four-footed or many-footed, whether material or immaterial, whether percipient or non-percipient or neither-percipient-nor-non-percipient, the Tathāgata is declared the foremost among them, the Worthy One, the Perfectly Self-awakened One. Those, monks, who are devoted to the Buddha, they are devoted to the foremost. And for those devoted to the foremost, the foremost result comes to be.

As far as there are conditioned phenomena, monks, the noble eightfold path is declared the foremost among them. Those, monks, who are devoted to the noble eightfold path, they are devoted to the foremost. And for those devoted to the foremost, the foremost result comes to be.

As far as there are phenomena, monks, whether conditioned or unconditioned, dispassion is declared the foremost among them, that is to say, the crushing of vanity, the removal of thirst, the uprooting of attachment, the cutting off of the round of existence, the elimination of craving, dispassion, cessation, Nibbāna. Those, monks, who are devoted to the phenomenon of dispassion, they are devoted to the foremost. And for those devoted to the foremost, the foremost result comes to be.

As far as there are communities or groups, monks, the Community of the Tathāgata's disciples is declared the foremost among them, that is to say, 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. Those, monks, who are devoted to the Community, they are devoted to the foremost. And for those devoted to the foremost, the foremost result comes to be. These, monks, are the four supreme confidences."

5.

The Discourse on Vassakāra

35. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then the brahmin Vassakāra, the chief minister of Magadha, approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Vassakāra, the chief minister of Magadha, said this to the Blessed One -

"We, Master Gotama, declare a great man of great wisdom to be possessed of four qualities. Which four? Here, Master Gotama, one is very learned, and he knows the meaning of whatever has been learned, of whatever has been said - 'This is the meaning of this statement, this is the meaning of this statement.' He is mindful, remembering and recollecting what was done long ago and what was said long ago; and regarding whatever household duties there are to be done, therein he is skilled, not lazy, endowed with investigation into the means for that, able to do and able to arrange. We, Master Gotama, declare a great man of great wisdom to be possessed of these four qualities. If, Master Gotama, this is to be given thanks for, may Master Gotama give thanks to me; but if, Master Gotama, this is to be protested against, may Master Gotama protest against me."

"I neither give thanks to you, brahmin, nor do I protest. I, brahmin, declare a great man of great wisdom to be possessed of four qualities. Which four? Here, brahmin, one is practising for the welfare of many people, for the happiness of many people; many people have been established by him in the noble true method, that is to say, in the nature of good qualities, in the nature of wholesome qualities. He thinks whatever applied thought he wishes to think, and he does not think whatever applied thought he does not wish to think; he thinks whatever thought he wishes to think, and he does not think whatever thought he does not wish to think. Thus he has attained mastery of mind in the path of applied thought. He is one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life. With the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, he dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. I neither give thanks to you, brahmin, nor do I protest. I, brahmin, declare a great man of great wisdom to be possessed of these four qualities."

"It is wonderful, Master Gotama, it is marvellous, Master Gotama! How well spoken is this by Master Gotama. And we, Master Gotama, remember Master Gotama as possessed of these four qualities; for Master Gotama is practising for the welfare of many people, for the happiness of many people; many people have been established by you in the noble true method, that is to say, in the nature of good qualities, in the nature of wholesome qualities. For Master Gotama thinks whatever applied thought he wishes to think, and he does not think whatever applied thought he does not wish to think; he thinks whatever thought he wishes to think, and he does not think whatever thought he does not wish to think. For Master Gotama has attained mastery of mind in the path of applied thought. For Master Gotama 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. For Master Gotama, 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."

"Certainly indeed, brahmin, this speech has been spoken by you having approached and accused. But I will explain to you - 'For I, brahmin, have practised for the welfare of many people, for the happiness of many people; many people have been established by me in the noble true method, that is to say, in good character, in wholesome character. For I, brahmin, whatever applied thought I wish to think, that applied thought I think; whatever applied thought I do not wish to think, that applied thought I do not think; whatever thought I wish to think, that thought I think; whatever thought I do not wish to think, that thought I do not think. For I, brahmin, have attained mastery of mind in the path of applied thought. For I, brahmin, am 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. For I, brahmin, 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.'"

6.

The Discourse on Doṇa

36. On one occasion the Blessed One was travelling on the highway between Ukkaṭṭha and Setabya. The brahmin Doṇa too was travelling on the highway between Ukkaṭṭha and Setabya. The brahmin Doṇa saw on the Blessed One's footprints wheels with a thousand spokes, with rims, with hubs, complete in every aspect; having seen them, this occurred to him - "Wonderful indeed, friend, marvellous indeed, friend! Surely these will not be the footprints of a human being!" Then the Blessed One, having turned aside from the road, sat down at the foot of a certain tree, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. Then the brahmin Doṇa, following the Blessed One's footprints, saw the Blessed One seated at the foot of a certain tree, inspiring, confidence-inspiring, with peaceful faculties, with peaceful mind, having attained the highest taming and serenity, tamed, guarded, with restrained faculties, an elephant. Having seen him, he approached the Blessed One; having approached, he said this to the Blessed One -

"Will the venerable one be a god?" "I will not be a god, brahmin." "Will the venerable one be a gandhabba?" "I will not be a gandhabba, brahmin." "Will the venerable one be a demon?" "I will not be a demon, brahmin." "Will the venerable one be a human being?" "I will not be a human being, brahmin."

"When asked 'Will the venerable one be a god?' - you say 'I will not be a god, brahmin.' When asked 'Will the venerable one be a gandhabba?' - you say 'I will not be a gandhabba, brahmin.' When asked 'Will the venerable one be a demon?' - you say 'I will not be a demon, brahmin.' When asked 'Will the venerable one be a human being?' - you say 'I will not be a human being, brahmin.' Then what now will the venerable one be?"

"Those mental corruptions, brahmin, because of which not being abandoned I would be a god - those mental corruptions of mine have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Those mental corruptions, brahmin, because of which not being abandoned I would be a gandhabba... I would be a demon... I would be a human being - those mental corruptions of mine have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Just as, brahmin, a water lily or a lotus or a white lotus, born in the water, grown in the water, having risen above the water, stands untainted by the water; just so indeed, brahmin, born in the world, grown in the world, having overcome the world, I dwell untainted by the world. Remember me as a Buddha, brahmin."

7.

The Discourse on Non-Decline

37. "Monks, a monk possessed of four qualities is unable to decline, he is near to Nibbāna itself. Which four? Here, monks, a monk is accomplished in morality, is one with guarded doors in the sense faculties, is one who knows moderation in food, is devoted to wakefulness.

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

"And how, monks, is a monk one with guarded doors in the sense faculties? Here, monks, a monk, having seen a form with the eye, is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it; he guards the eye-faculty; he commits to restraint of the eye-faculty. Having heard a sound with the ear... Having smelled an odour with the nose. Having tasted a flavour with the tongue. Having touched a tangible object with the body. Having cognised a mental object with the mind, he is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it; he guards the mind faculty; he commits to restraint of the mind faculty. Thus, monks, a monk is one with guarded doors in the sense faculties.

"And how, monks, is a monk one who knows moderation in food? Here, monks, a monk, having reflected wisely, takes food - 'not for amusement, not for intoxication, not for adornment, not for beautification; only for the presence and sustenance of this body, for the cessation of harm, for the support of the holy life. Thus: I shall ward off the old feeling and shall not give rise to a new feeling, and there will be for me progress, blamelessness, and comfortable dwelling.' Thus, monks, a monk is one who knows moderation in food.

"And how, monks, is a monk devoted to wakefulness? Here, monks, a monk during the day by walking and sitting purifies the mind of obstructive mental states; during the first watch of the night by walking and sitting he purifies the mind of obstructive mental states; during the middle watch of the night he lies down in the lion's posture on the right side, overlapping foot upon foot, mindful and fully aware, having attended to the perception of rising; during the last watch of the night, having risen, by walking and sitting he purifies the mind of obstructive mental states. Thus, monks, a monk is devoted to wakefulness. Monks, a monk possessed of these four qualities is unable to decline, he is near to Nibbāna itself."

8.

The Discourse on the Withdrawn One

38. "Monks, a monk who has rejected individual truths is called 'one who has completely relinquished all seeking, with calmed bodily activity, withdrawn'. And how, monks, is a monk one who has rejected individual truths? Here, monks, for a monk, whatever individual truths there are of the many ascetics and brahmins, as follows - 'The world is eternal' or 'the world is non-eternal' or 'the world is finite' or 'the world is infinite' or 'the soul is the same as the body' or 'the soul is one thing and the body another' or 'the Tathāgata exists after death' or 'the Tathāgata does not exist after death' or 'the Tathāgata both exists and does not exist after death' or 'the Tathāgata neither exists nor does not exist after death'; all those have been rejected, thoroughly rejected, given up, vomited out, released, abandoned, and relinquished. Thus, monks, a monk is one who has rejected individual truths.

"And how, monks, is a monk one who has completely relinquished all seeking? Here, monks, for a monk sensual seeking has been abandoned, seeking existence has been abandoned, seeking the holy life has been calmed. Thus, monks, a monk is one who has completely relinquished all seeking.

"And how, monks, is a monk one with calmed bodily activity? Here, monks, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. Thus, monks, a monk is one with calmed bodily activity.

"And how, monks, is a monk withdrawn? Here, monks, for a monk the conceit 'I am' has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk is withdrawn. Monks, a monk who has rejected individual truths is called 'one who has completely relinquished all seeking, with calmed bodily activity, withdrawn'."

9.

The Discourse on Ujjaya

39. Then the brahmin Ujjaya approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Ujjaya said this to the Blessed One - "Does Master Gotama also praise sacrifice?" "I do not, brahmin, praise every sacrifice; nor do I, brahmin, not praise every sacrifice. In whatever sacrifice, brahmin, cattle are killed, goats and sheep are killed, chickens and pigs are killed, various living beings come to slaughter; such a sacrifice involving destruction, brahmin, I do not praise. What is the reason for this? For, brahmin, Worthy Ones or those who have attained the path of arahantship do not approach such a sacrifice involving destruction.

"But in whatever sacrifice, brahmin, cattle are not killed, goats and sheep are not killed, chickens and pigs are not killed, various living beings do not come to slaughter; such a sacrifice without killing, brahmin, I praise, that is to say, the perpetual gift, the family sacrifice. What is the reason for this? For, brahmin, Worthy Ones or those who have attained the path of arahantship approach such a sacrifice without killing."

10.

The Discourse about Udāyī

40. Then the brahmin Udāyī approached the Blessed One; having approached, with the Blessed One... etc. Seated to one side, the brahmin Udāyī said this to the Blessed One - "Does Master Gotama also praise sacrifice?" "I do not, brahmin, praise every sacrifice; nor do I, brahmin, not praise every sacrifice. In whatever sacrifice, brahmin, cattle are killed, goats and sheep are killed, chickens and pigs are killed, various living beings come to slaughter; such a sacrifice involving destruction, brahmin, I do not praise. What is the reason for this? For, brahmin, Worthy Ones or those who have attained the path of arahantship do not approach such a sacrifice involving destruction.

"But in whatever sacrifice, brahmin, cattle are not killed, goats and sheep are not killed, chickens and pigs are not killed, various living beings do not come to slaughter; such a sacrifice without killing, brahmin, I praise, that is to say, the perpetual gift, the family sacrifice. What is the reason for this? For, brahmin, Worthy Ones or those who have attained the path of arahantship approach such a sacrifice without killing."

The Wheel Chapter is the fourth.

Its summary:

5.

The Chapter About Rohitassa

1.

The Discourse on the Development of Concentration

41. "There are, monks, these four developments of concentration. What are the four? There is, monks, a development of concentration that, when developed and cultivated, leads to pleasant abiding in the present life; there is, monks, a development of concentration that, when developed and cultivated, leads to the attainment of knowledge and vision; there is, monks, a development of concentration that, when developed and cultivated, leads to mindfulness and full awareness; there is, monks, a development of concentration that, when developed and cultivated, leads to the elimination of mental corruptions.

"And what, monks, is the development of concentration that, when developed and cultivated, leads to pleasant abiding in the present life? Here, monks, a monk, quite secluded from sensual pleasures... he enters and dwells in the fourth meditative absorption. This, monks, is the development of concentration that, when developed and cultivated, leads to pleasant abiding in the present life.

"And what, monks, is the development of concentration that, when developed and cultivated, leads to the attainment of knowledge and vision? Here, monks, a monk attends to the perception of light, determines the perception of day - as by day so by night, as by night so by day. Thus with an open mind, unobstructed, he develops a mind of luminosity. This, monks, is the development of concentration that, when developed and cultivated, leads to the attainment of knowledge and vision.

"And what, monks, is the development of concentration that, when developed and cultivated, leads to mindfulness and full awareness? Here, monks, for a monk feelings arise as known, continue as known, pass away as known; perceptions arise as known... etc. applied thoughts arise as known, continue as known, pass away as known. This, monks, is the development of concentration that, when developed and cultivated, leads to mindfulness and full awareness.

"And what, monks, is the development of concentration that, when developed and cultivated, leads to the elimination of mental corruptions? Here, monks, a monk dwells observing the rise and fall in the five aggregates of clinging - 'Such is matter, such is the origin of matter, such is the passing away of matter; such is feeling, such is the origin of feeling, such is the passing away of feeling; such is perception, such is the origin of perception, such is the passing away of perception; such are activities, such is the origin of activities, such is the passing away of activities; such is consciousness, such is the origin of consciousness, such is the passing away of consciousness.' This, monks, is the development of concentration that, when developed and cultivated, leads to the elimination of mental corruptions. These, monks, are the four developments of concentration. And this was said by me, monks, with reference to this, in the Pārāyana, in Puṇṇaka's Question -

2.

The Discourse on Answering Questions

42. "There are, monks, these four ways of answering questions. What are the four? There is, monks, a question to be answered definitively; there is, monks, a question to be answered analytically; there is, monks, a question to be answered with a counter-question; there is, monks, a question to be set aside. These, monks, are the four ways of answering questions."

3.

The First Discourse on One Who Honours Wrath

43. "Monks, there are these four persons existing and found in the world. Which four? One who reveres wrath but not the Good Teaching, one who reveres contempt but not the Good Teaching, one who reveres material gain but not the Good Teaching, one who reveres honour but not the Good Teaching. These, monks, are the four persons existing and found in the world.

"Monks, there are these four persons existing and found in the world. Which four? One who reveres the Good Teaching but not wrath, one who reveres the Good Teaching but not contempt, one who reveres the Good Teaching but not material gain, one who reveres the Good Teaching but not honour. These, monks, are the four persons existing and found in the world."

4.

The Second Discourse on One Who Honours Wrath

44. "Monks, there are these four things that are not the Good Teaching. Which four? Reverence for wrath, not reverence for the Good Teaching; reverence for contempt, not reverence for the Good Teaching; reverence for material gain, not reverence for the Good Teaching; reverence for honour, not reverence for the Good Teaching. These, monks, are the four things that are not the Good Teaching.

"Monks, there are these four things that are the Good Teaching. Which four? Reverence for the Good Teaching, not reverence for wrath; reverence for the Good Teaching, not reverence for contempt; reverence for the Good Teaching, not reverence for material gain; reverence for the Good Teaching, not reverence for honour. These, monks, are the four things that are the Good Teaching."

5.

The Discourse on Rohitassa

45. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then Rohitassa the young god, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Rohitassa the young god said this to the Blessed One -

"Where, venerable sir, there is no being born, no ageing, no dying, no passing away, no being reborn, is it possible, venerable sir, by travelling to know or see or reach the end of the world?" "Where, friend, there is no being born, no ageing, no dying, no passing away, no being reborn, I do not say that by travelling one could know or see or reach the end of the world."

"Wonderful, venerable sir, marvellous, venerable sir! How well spoken is this, venerable sir, by the Blessed One - 'Where, friend, there is no being born, no ageing, no dying, no passing away, no being reborn, I do not say that by travelling one could know or see or reach the end of the world.'"

"Once in the past, venerable sir, I was a sage named Rohitassa, son of Bhoja, possessing supernormal power, able to travel through the sky. For me, venerable sir, such was my speed, just as a skilled archer, trained, practised, experienced, with a light arrow could with little difficulty shoot across the shadow of a palm tree. For me, venerable sir, such was my stride, just as from the eastern ocean to the western ocean. For me, venerable sir, endowed with such speed and with such a stride, such a wish arose - 'I shall reach the end of the world by travelling.' So I, venerable sir, except for eating, drinking, chewing and tasting, except for defecating and urinating, except for dispelling sleepiness and fatigue, with a lifespan of a hundred years, living for a hundred years, having travelled for a hundred years, without reaching the end of the world, I died along the way.

"Wonderful, venerable sir, marvellous, venerable sir! How well spoken is this, venerable sir, by the Blessed One - 'Where, friend, there is no being born, no ageing, no dying, no passing away, no being reborn, I do not say that by travelling one could know or see or reach the end of the world.'"

"Where, friend, there is no being born, no ageing, no dying, no passing away, no being reborn, I do not say that by travelling one could know or see or reach the end of the world. But I do not say, friend, that without reaching the end of the world there is making an end of suffering. Rather, friend, it is in this very fathom-long body with its perception and mind that I declare the world, the origin of the world, the cessation of the world, and the practice leading to the cessation of the world."

6.

The Second Discourse on Rohitassa

46. Then the Blessed One, after that night had passed, addressed the monks - "This night, monks, Rohitassa the young god, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached me; having approached, he paid respect to me and stood to one side. Standing to one side, monks, Rohitassa the young god said this to me - 'Where, venerable sir, there is no being born, no ageing, no dying, no passing away, no being reborn, is it possible, venerable sir, by travelling to know or see or reach the end of the world?' When this was said, monks, I said this to Rohitassa the young god - 'Where, friend, there is no being born, no ageing, no dying, no passing away, no being reborn, I do not say that by travelling one could know or see or reach the end of the world.' When this was said, monks, Rohitassa the young god said this to me - 'Wonderful, venerable sir, marvellous, venerable sir! How well spoken is this, venerable sir, by the Blessed One - Where, friend, there is no being born, no ageing, no dying, no passing away, no being reborn, I do not say that by travelling one could know or see or reach the end of the world.'

"Once in the past, venerable sir, I was a sage named Rohitassa, son of Bhoja, possessing supernormal power, able to travel through the sky. For me, venerable sir, such was my speed, just as a skilled archer, trained, practised, experienced, with a light arrow could with little difficulty shoot across the shadow of a palm tree. For me, venerable sir, such was my stride, just as from the eastern ocean to the western ocean. For me, venerable sir, endowed with such speed and with such a stride, such a wish arose - 'I shall reach the end of the world by travelling.' So I, venerable sir, except for eating, drinking, chewing and tasting, except for defecating and urinating, except for dispelling sleepiness and fatigue, with a lifespan of a hundred years, living for a hundred years, having travelled for a hundred years, without reaching the end of the world, I died along the way.

"Wonderful, venerable sir, marvellous, venerable sir! How well spoken is this, venerable sir, by the Blessed One - 'Where, friend, there is no being born, no ageing, no dying, no passing away, no being reborn, I do not say that by travelling one could know or see or reach the end of the world.'" When this was said, monks, I said this to Rohitassa the young god -

"'Where, friend, there is no being born, no ageing, no dying, no passing away, no being reborn, I do not say that by travelling one could know or see or reach the end of the world.' But I do not say, friend, that without reaching the end of the world there is making an end of suffering. Rather, friend, it is in this very fathom-long body with its perception and mind that I declare the world, the origin of the world, the cessation of the world, and the practice leading to the cessation of the world."

7.

The Discourse on Very Far

47. "There are, monks, these four things very far apart. What are the four? The sky, monks, and the earth; this is the first very far apart. The near shore, monks, of the ocean and the far shore; this is the second very far apart. From where, monks, the sun rises and where it sets; this is the third very far apart. The principle of the good, monks, and the principle of the bad; this is the fourth very far apart. These, monks, are the four things very far apart."

8.

The Discourse on Visākha

48. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. 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 said this to the Venerable Visākha, son of Pañcāla: "Good, good, Visākha! Good indeed that you, Visākha, instructed, encouraged, inspired, and gladdened the monks with a talk on the Teaching, with polished speech, distinct, free from drooling, capable of making the meaning clear, included, independent.

9.

The Discourse on Illusion

49. "Monks, there are these four illusions of perception, illusions of thought, illusions of view. Which four? Monks, regarding the impermanent as permanent is an illusion of perception, an illusion of thought, an illusion of view; monks, regarding suffering as happiness is an illusion of perception, an illusion of thought, an illusion of view; monks, regarding non-self as self is an illusion of perception, an illusion of thought, an illusion of view; monks, regarding the unattractive as attractive is an illusion of perception, an illusion of thought, an illusion of view. These, monks, are the four illusions of perception, illusions of thought, illusions of view.

"Monks, there are these four non-illusions of perception, non-illusions of thought, non-illusions of view. Which four? Monks, regarding the impermanent as impermanent is not an illusion of perception, not an illusion of thought, not an illusion of view; monks, regarding suffering as suffering is not an illusion of perception, not an illusion of thought, not an illusion of view; monks, regarding non-self as non-self is not an illusion of perception, not an illusion of thought, not an illusion of view; monks, regarding the unattractive as unattractive is not an illusion of perception, not an illusion of thought, not an illusion of view. These, monks, are the four non-illusions of perception, non-illusions of thought, non-illusions of view."

10.

The Discourse on Mental impurities

50. "Monks, there are these four impurities of the moon and sun, by which impurities impure the moon and sun do not shine, do not glow, do not radiate. Which four? Clouds, monks, are impurities of the moon and sun, by which impurity impure the moon and sun do not shine, do not glow, do not radiate.

"Frost, monks, is an impurity of the moon and sun, by which impurity impure the moon and sun do not shine, do not glow, do not radiate.

"Smoke and dust, monks, are impurities of the moon and sun, by which impurity impure the moon and sun do not shine, do not glow, do not radiate.

"Rāhu, monks, the lord of titans, is an impurity of the moon and sun, by which impurity impure the moon and sun do not shine, do not glow, do not radiate. These, monks, are the four impurities of the moon and sun, by which impurities impure the moon and sun do not shine, do not glow, do not radiate.

"Just so, monks, there are these four impurities of ascetics and brahmins, by which impurities impure some ascetics and brahmins do not shine, do not glow, do not radiate. Which four? There are, monks, some ascetics and brahmins who drink spirits and liquor, who do not abstain from drinking spirits and liquor. This, monks, is the first impurity of ascetics and brahmins, by which impurity impure some ascetics and brahmins do not shine, do not glow, do not radiate.

"There are, monks, some ascetics and brahmins who engage in sexual intercourse, who do not abstain from sexual intercourse. This, monks, is the second impurity of ascetics and brahmins, by which impurity impure some ascetics and brahmins do not shine, do not glow, do not radiate.

"There are, monks, some ascetics and brahmins who consent to gold and silver, who do not abstain from accepting gold and silver. This, monks, is the third impurity of ascetics and brahmins, by which impurity impure some ascetics and brahmins do not shine, do not glow, do not radiate.

"There are, monks, some ascetics and brahmins who live by wrong livelihood, who do not abstain from wrong livelihood. This, monks, is the fourth impurity of ascetics and brahmins, by which impurity impure some ascetics and brahmins do not shine, do not glow, do not radiate. These, monks, are the four impurities of ascetics and brahmins, by which impurities impure some ascetics and brahmins do not shine, do not glow, do not radiate."

The Rohitassa Chapter is the fifth.

Its summary:

The First Fifty is complete.

2.

The Second Fifty

1.

The Chapter on Streams of Merit

1.

The First Discourse on Streams of Merit

51. At Sāvatthī. "Monks, there are these four streams of merit, streams of the wholesome, nutriments of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness. Which four? For one whose robe a monk uses while dwelling having attained immeasurable concentration of mind, immeasurable is that stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness.

For one whose almsfood a monk uses while dwelling having attained immeasurable concentration of mind, immeasurable is that stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness.

For one whose lodging a monk uses while dwelling having attained immeasurable concentration of mind, immeasurable is that stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness.

For one whose requisite of medicines for the sick a monk uses while dwelling having attained immeasurable concentration of mind, immeasurable is that stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness. These, monks, are the four streams of merit, streams of the wholesome, nutriments of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness.

And further, monks, for a noble disciple endowed with these four streams of merit, streams of the wholesome, it is not easy to take the measure of merit: 'This much is the stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness.' Rather, it is reckoned simply as an incalculable, immeasurable great mass of merit.

Just as, monks, in the great ocean it is not easy to take the measure of water: 'So many gallons of water,' or 'so many hundreds of gallons of water,' or 'so many thousands of gallons of water,' or 'so many hundreds of thousands of gallons of water,' rather, it is reckoned simply as an incalculable, immeasurable great mass of water; just so, monks, for a noble disciple endowed with these four streams of merit, streams of the wholesome, it is not easy to take the measure of merit: 'This much is the stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness.' Rather, it is reckoned simply as an incalculable, immeasurable great mass of merit."

2.

The Second Discourse on Streams of Merit

52. "Monks, there are these four streams of merit, streams of the wholesome, nutriments of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness. Which four? Here, monks, 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.' This, monks, is the first stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness.

"Furthermore, monks, a noble disciple 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.' This, monks, is the second stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness.

"Furthermore, monks, a noble disciple is endowed with unwavering confidence in the Community: 'The Community of the Blessed One's disciples is practicing well, the Community of the Blessed One's disciples is practicing uprightly, the Community of the Blessed One's disciples is practicing by the true method, the Community of the Blessed One's disciples is practicing properly, that is, the four pairs of persons, the eight individual persons; this Community of the Blessed One's disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.' This, monks, is the third stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness.

"Furthermore, monks, a noble disciple is endowed with morality pleasing to the noble ones, unbroken, without gaps, spotless, unblemished, liberating, praised by the wise, not adhered to, conducive to concentration. This, monks, is the fourth stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness. These, monks, are the four streams of merit, streams of the wholesome, nutriments of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness."

3.

The First Discourse on Communal Life

53. On one occasion the Blessed One was travelling on the highway between Madhurā and Verañja. Many householders and women householders were also travelling on the highway between Madhurā and Verañja. Then the Blessed One, having turned aside from the road, sat down at the foot of a certain tree. The householders and women householders saw the Blessed One seated at the foot of a certain tree. Having seen him, they approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. To those householders and women householders seated to one side, the Blessed One said this -

"Householders, there are these four kinds of communal life. Which four? A miserable man lives together with a miserable woman, a miserable man lives together with a goddess, a god lives together with a miserable woman, a god lives together with a goddess.

"And how, householders, does a miserable man live together with a miserable woman? Here, householders, a husband is one who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsehood, indulges in spirits, liquor and intoxicants that cause negligence, is immoral, of bad character, dwells at home with a mind pervaded by the stain of stinginess, one who reviles and abuses ascetics and brahmins; and his wife too is one who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsehood, indulges in spirits, liquor and intoxicants that cause negligence, is immoral, of bad character, dwells at home with a mind pervaded by the stain of stinginess, one who reviles and abuses ascetics and brahmins. Thus, householders, a miserable man lives together with a miserable woman.

"And how, householders, does a miserable man live together with a goddess? Here, householders, a husband is one who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsehood, indulges in spirits, liquor and intoxicants that cause negligence, is immoral, of bad character, dwells at home with a mind pervaded by the stain of stinginess, one who reviles and abuses ascetics and brahmins; but his wife abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, abstains from spirits, liquor and intoxicants that cause negligence, is virtuous, of good character, dwells at home with a mind free from the stain of stinginess, one who does not revile and abuse ascetics and brahmins. Thus, householders, a miserable man lives together with a goddess.

"And how, householders, does a god live together with a miserable woman? Here, householders, a husband abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, abstains from spirits, liquor and intoxicants that cause negligence, is virtuous, of good character, dwells at home with a mind free from the stain of stinginess, one who does not revile and abuse ascetics and brahmins; but his wife is one who kills living beings, etc. indulges in spirits, liquor and intoxicants that cause negligence, is immoral, of bad character, dwells at home with a mind pervaded by the stain of stinginess, one who reviles and abuses ascetics and brahmins. Thus, householders, a god lives together with a miserable woman.

"And how, householders, does a god live together with a goddess? Here, householders, a husband abstains from killing living beings, etc. is virtuous, of good character, dwells at home with a mind free from the stain of stinginess, one who does not revile and abuse ascetics and brahmins; and his wife too abstains from killing living beings, etc. abstains from spirits, liquor and intoxicants that cause negligence, is virtuous, of good character, dwells at home with a mind free from the stain of stinginess, one who does not revile and abuse ascetics and brahmins. Thus, householders, a god lives together with a goddess. These, householders, are the four kinds of communal life."

4.

The Second Discourse on Communal Life

54. "Monks, there are these four kinds of communal life. Which four? A miserable man lives together with a miserable woman, a miserable man lives together with a goddess, a god lives together with a miserable woman, a god lives together with a goddess.

"And how, monks, does a miserable man live together with a miserable woman? Here, monks, a husband is one who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks divisive speech, speaks harsh speech, engages in idle chatter, is covetous, has a mind of ill-will, holds wrong view, is immoral, of bad character, dwells at home with a mind pervaded by the stain of stinginess, one who reviles and abuses ascetics and brahmins; and his wife too is one who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks divisive speech, speaks harsh speech, engages in idle chatter, is covetous, has a mind of ill-will, holds wrong view, is immoral, of bad character, dwells at home with a mind pervaded by the stain of stinginess, one who reviles and abuses ascetics and brahmins. Thus, monks, a miserable man lives together with a miserable woman.

"And how, monks, does a miserable man live together with a goddess? Here, monks, a husband is one who kills living beings, etc. holds wrong view, is immoral, of bad character, dwells at home with a mind pervaded by the stain of stinginess, one who reviles and abuses ascetics and brahmins; but his wife abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is non-covetous, has a mind without ill-will, holds right view, is virtuous, of good character, dwells at home with a mind free from the stain of stinginess, one who does not revile and abuse ascetics and brahmins. Thus, monks, a miserable man lives together with a goddess.

"And how, monks, does a god live together with a miserable woman? Here, monks, a husband abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is non-covetous, has a mind without ill-will, holds right view, is virtuous, of good character, dwells at home with a mind free from the stain of stinginess, one who does not revile and abuse ascetics and brahmins; but his wife is one who kills living beings, etc. holds wrong view, is immoral, of bad character, dwells at home with a mind pervaded by the stain of stinginess, one who reviles and abuses ascetics and brahmins. Thus, monks, a god lives together with a miserable woman.

"And how, monks, does a god live together with a goddess? Here, monks, a husband abstains from killing living beings, etc. holds right view, is virtuous, of good character, dwells at home with a mind free from the stain of stinginess, one who does not revile and abuse ascetics and brahmins; and his wife too abstains from killing living beings, etc. holds right view, is virtuous, of good character, dwells at home with a mind free from the stain of stinginess, one who does not revile and abuse ascetics and brahmins. Thus, monks, a god lives together with a goddess. These, monks, are the four kinds of communal life."

5.

The First Discourse on Living in Harmony

55. Thus have I heard - On one occasion the Blessed One was dwelling among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove, in the Deer Park. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of the householder Nakulapitā; having approached, he sat down on the prepared seat. Then the householder Nakulapitā and the woman householder Nakulamātā approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, the householder Nakulapitā said this to the Blessed One -

"Since, venerable sir, the woman householder Nakulamātā was brought to me as a young woman when I was still young, I do not know of having transgressed against the woman householder Nakulamātā even in thought, how much less with the body! We would wish, venerable sir, to see one another both in this present life and in the future life." The woman householder Nakulamātā also said this to the Blessed One - "Since, venerable sir, I was brought as a young woman to the householder Nakulapitā when he was still young, I do not know of having transgressed against the householder Nakulapitā even in thought, how much less with the body! We would wish, venerable sir, to see one another both in this present life and in the future life."

"If, householders, both wife and husband wish to see one another both in this present life and in the future life, and both are equal in faith, equal in morality, equal in generosity, equal in wisdom, they see one another both in this present life and in the future life."

6.

The Second Discourse on Living in Harmony

56. "If, monks, both wife and husband wish to see one another both in this present life and in the future life, and both are equal in faith, equal in morality, equal in generosity, equal in wisdom, they see one another both in this present life and in the future life."

7.

The Discourse on Suppavāsā

57. On one occasion the Blessed One was dwelling among the Koliyans, where there was a market town of the Koliyans named Pajjanika. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of Suppavāsā the Koliyan daughter; having approached, he sat down on the prepared seat. Then Suppavāsā the Koliyan daughter with her own hand satisfied and served the Blessed One with superior solid and soft food. Then Suppavāsā the Koliyan daughter, when the Blessed One had finished eating and had removed his hand from the bowl, sat down to one side. To Suppavāsā the Koliyan daughter seated to one side, the Blessed One said this -

"Suppavāsā, a female noble disciple giving food gives four things to the recipients. What are the four? She gives life, she gives beauty, she gives happiness, she gives strength. Having given life, she becomes a partaker of life, whether divine or human. Having given beauty, she becomes a partaker of beauty, whether divine or human. Having given happiness, she becomes a partaker of happiness, whether divine or human. Having given strength, she becomes a partaker of strength, whether divine or human. Suppavāsā, a female noble disciple giving food gives these four things to the recipients."

8.

The Discourse on Sudatta

58. 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 -

"Householder, a noble disciple giving food gives four things to the recipients. What are the four? She gives life, she gives beauty, she gives happiness, she gives strength. Having given life, he becomes a partaker of life, whether divine or human. Having given beauty, etc. Having given happiness, etc. Having given strength, he becomes a partaker of strength, whether divine or human. Householder, a noble disciple giving food gives these four things to the recipients."

9.

The Discourse on Food

59. "Monks, a donor giving food gives four things to the recipients. What are the four? She gives life, she gives beauty, she gives happiness, she gives strength. Having given life, he becomes a partaker of life, whether divine or human. Having given beauty, etc. Having given happiness, etc. Having given strength, he becomes a partaker of strength, whether divine or human. Monks, a donor giving food gives these four things to the recipients."

10.

The Discourse on Proper Conduct for Laypeople

60. 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 -

"Householder, a noble disciple possessed of four qualities is practising the proper practice for householders, which leads to the obtaining of fame and is conducive to heaven. Which four? Here, householder, a noble disciple attends upon the community of monks with robes, attends upon the community of monks with almsfood, attends upon the community of monks with lodging, attends upon the community of monks with requisites of medicines for the sick. Householder, a noble disciple possessed of these four qualities is practising the proper practice for householders, which leads to the obtaining of fame and is conducive to heaven."

The Streams of Merit Chapter is the first.

Its summary:

2.

The Chapter on Worthy Deeds

1.

The Discourse on Worthy Deeds

61. 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 -

"Householder, there are these four things that are desirable, lovely, agreeable, and rare in the world. Which four? 'May wealth arise for me with reason' - this is the first thing that is desirable, lovely, agreeable, and rare in the world.

"Having obtained wealth with reason, 'may fame come to me together with relatives, together with preceptors' - this is the second thing that is desirable, lovely, agreeable, and rare in the world.

"Having obtained wealth with reason, having obtained fame together with relatives, together with preceptors, 'may I live long, may I maintain a long life span' - this is the third thing that is desirable, lovely, agreeable, and rare in the world.

"Having obtained wealth with reason, having obtained fame together with relatives, together with preceptors, having lived long, having maintained a long life span, 'upon the body's collapse at death, may I be reborn in a fortunate realm, in a heavenly world' - this is the fourth thing that is desirable, lovely, agreeable, and rare in the world. These, householder, are the four things that are desirable, lovely, agreeable, and rare in the world.

"Householder, for the attainment of these four things that are desirable, lovely, agreeable, and rare in the world, four things are conducive. Which four? Accomplishment in faith, accomplishment in morality, accomplishment in generosity, accomplishment in wisdom.

"And what, householder, is accomplishment in faith? Here, householder, a noble disciple has faith, he believes in the enlightenment of the Tathāgata - 'Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' This is called, householder, accomplishment in faith.

"And what, householder, is accomplishment in morality? Here, householder, a noble disciple abstains from killing living beings, etc. abstains from spirits, liquor and intoxicants that cause negligence. This is called, householder, accomplishment in morality.

"And what, householder, is accomplishment in generosity? Here, householder, a noble disciple dwells at home with a mind free from the stain of stinginess, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing. This is called, householder, accomplishment in generosity.

"And what, householder, is accomplishment in wisdom? Householder, one dwelling with a mind overcome by covetousness and unrighteous greed does what should not be done, fails in what should be done. Doing what should not be done, failing in what should be done, one falls from fame and happiness. Householder, one dwelling with a mind overcome by anger does what should not be done, fails in what should be done. Doing what should not be done, failing in what should be done, one falls from fame and happiness. Householder, one dwelling with a mind overcome by sloth and torpor does what should not be done, fails in what should be done. Doing what should not be done, failing in what should be done, one falls from fame and happiness. Householder, one dwelling with a mind overcome by restlessness and remorse does what should not be done, fails in what should be done. Doing what should not be done, failing in what should be done, one falls from fame and happiness. Householder, one dwelling with a mind overcome by sceptical doubt does what should not be done, fails in what should be done. Doing what should not be done, failing in what should be done, one falls from fame and happiness.

"That noble disciple, householder, having understood 'covetousness and unrighteous greed is an impurity of the mind', thus having understood, abandons covetousness and unrighteous greed, the impurity of the mind. Having understood 'anger is an impurity of the mind', thus having understood, abandons anger, the impurity of the mind. Having understood 'sloth and torpor is an impurity of the mind', thus having understood, abandons sloth and torpor, the impurity of the mind. Having understood 'restlessness and remorse is an impurity of the mind', thus having understood, abandons restlessness and remorse, the impurity of the mind. Having understood 'sceptical doubt is an impurity of the mind', thus having understood, abandons sceptical doubt, the impurity of the mind.

"And when, householder, for a noble disciple, having understood 'covetousness and unrighteous greed is an impurity of the mind', thus having understood, covetousness and unrighteous greed, the impurity of the mind, has been abandoned. Having understood 'anger is an impurity of the mind', thus having understood, anger, the impurity of the mind, has been abandoned. Having understood 'sloth and torpor is an impurity of the mind', thus having understood, sloth and torpor, the impurity of the mind, has been abandoned. Having understood 'restlessness and remorse is an impurity of the mind', thus having understood, restlessness and remorse, the impurity of the mind, has been abandoned. Having understood 'sceptical doubt is an impurity of the mind', thus having understood, sceptical doubt, the impurity of the mind, has been abandoned. This is called, householder, a noble disciple of great wisdom, of broad wisdom, one who sees what comes into range, accomplished in wisdom. This is called, householder, accomplishment in wisdom. Of these four things, householder, that are desirable, lovely, agreeable, and rare in the world, these four things lead to their attainment.

"That noble disciple, householder, with wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained, is a doer of four fitting deeds. What are the four? Here, householder, a noble disciple with wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained, makes himself happy and pleased, and rightly maintains his happiness. He makes his mother and father happy and pleased, and rightly maintains their happiness. He makes his children, wife, slaves, workmen and servants happy and pleased, and rightly maintains their happiness. He makes his friends and colleagues happy and pleased, and rightly maintains their happiness. This is his first wealth that has gone to a proper place, that has gone to a fitting place, that has been used according to reason.

"Furthermore, householder, a noble disciple with wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained, whatever misfortunes there are from fire or from water or from kings or from thieves or from disliked heirs, he provides protection against such misfortunes. He makes himself safe. This is his second wealth that has gone to a proper place, that has gone to a fitting place, that has been used according to reason.

"Furthermore, householder, a noble disciple with wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained, is a maker of the five offerings - offerings to relatives, offerings to guests, offerings to departed ancestors, offerings to the king, offerings to deities. This is his third wealth that has gone to a proper place, that has gone to a fitting place, that has been used according to reason.

"Furthermore, householder, a noble disciple with wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained, to those ascetics and brahmins who abstain from vanity and negligence, who are established in patience and meekness, who tame themselves alone, who calm themselves alone, who bring themselves alone to final quenching - to such ascetics and brahmins he establishes an offering that is conducive to higher states, resulting in happiness, leading to heaven. This is his fourth wealth that has gone to a proper place, that has gone to a fitting place, that has been used according to reason.

"That noble disciple, householder, with wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained, is a doer of these four fitting deeds. For whomsoever, householder, wealth goes to utter elimination apart from these four fitting deeds, this wealth is called, householder, wealth that has not gone to a proper place, that has not gone to a fitting place, that has been used without reason. For whomsoever, householder, wealth goes to utter elimination through these four fitting deeds, this wealth is called, householder, wealth that has gone to a proper place, that has gone to a fitting place, that has been used according to reason."

2.

The Discourse on Freedom from Debt

62. 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 -

"There are, householder, these four kinds of happiness to be attained by a householder enjoying sensual pleasures, from time to time, on occasion. What are the four? The happiness of ownership, the happiness of wealth, the happiness of freedom from debt, the happiness of blamelessness.

"And what, householder, is the happiness of ownership? Here, householder, a son of good family has wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained. He, thinking 'I have wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained,' attains happiness, attains pleasure. This is called, householder, the happiness of ownership.

"And what, householder, is the happiness of wealth? Here, householder, a son of good family uses wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained, and makes merit. He, thinking 'With wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained, I use and I make merit,' attains happiness, attains pleasure. This is called, householder, the happiness of wealth.

"And what, householder, is the happiness of freedom from debt? Here, householder, a son of good family owes nothing to anyone, whether little or much. He, thinking 'I owe nothing to anyone, whether little or much,' attains happiness, attains pleasure. This is called, householder, the happiness of freedom from debt.

"And what, householder, is the happiness of blamelessness? Here, householder, a noble disciple is possessed of blameless bodily action, possessed of blameless verbal action, possessed of blameless mental action. He, thinking 'I am possessed of blameless bodily action, possessed of blameless verbal action, possessed of blameless mental action,' attains happiness, attains pleasure. This is called, householder, the happiness of blamelessness. These, householder, are the four kinds of happiness to be attained by a householder enjoying sensual pleasures, from time to time, on occasion."

3.

The Discourse on Brahmā

63. "Monks, those families where mother and father are venerated at home by their children are with Brahmā. Monks, those families where mother and father are venerated at home by their children are with the first teachers. Monks, those families where mother and father are venerated at home by their children are with the first deities. Monks, those families where mother and father are venerated at home by their children are with those worthy of offerings.

'Brahmā', monks, this is a designation for mother and father. 'First teachers', monks, this is a designation for mother and father. 'First deities', monks, this is a designation for mother and father. 'Worthy of offerings', monks, this is a designation for mother and father. What is the reason for this? Monks, mother and father are of great service to their children, they are their nurturers, nourishers, and those who show them this world."

4.

The Discourse on Hell

64. "Monks, one possessed of four qualities is deposited in hell as if carried there. Which four? One is a killer of living beings, one is a taker of what is not given, one is one who engages in sexual misconduct, one is a liar - Monks, one possessed of these four qualities is deposited in hell as if carried there."

5.

The Discourse on Matter

65. "Monks, there are these four persons existing and found in the world. Which four? One who measures by appearance and is pleased by appearance, one who measures by sound and is pleased by sound, one who measures by austerity and is pleased by austerity, one who measures by the teaching and is pleased by the teaching - these, monks, are the four persons existing and found in the world."

6.

The Discourse on With Lust

66. "Monks, there are these four persons existing and found in the world. Which four? One with lust, one with hate, one with delusion, one with conceit - these, monks, are the four persons existing and found in the world."

7.

The Discourse on the Serpent King

67. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time in Sāvatthī a certain monk, bitten by a snake, had died. 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, in Sāvatthī a certain monk, bitten by a snake, has died."

"Surely, monks, that monk did not pervade the four royal families of serpents with a mind of friendliness. If, monks, that monk had pervaded the four royal families of serpents with a mind of friendliness, then, monks, that monk, bitten by a snake, would not have died.

"What are the four? The Virūpakkha royal family of serpents, the Erāpatha royal family of serpents, the Chabyāputta royal family of serpents, the Kaṇhāgotamaka royal family of serpents. Surely, monks, that monk did not pervade these four royal families of serpents with a mind of friendliness. If, monks, that monk had pervaded these four royal families of serpents with a mind of friendliness, then, monks, that monk, bitten by a snake, would not have died.

"I allow, monks, to pervade these four royal families of serpents with a mind of friendliness for self-protection, for self-guarding, for self-safety."

8.

The Discourse on Devadatta

68. 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, monks, 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."

9.

The Discourse on Striving

69. "There are, monks, these four strivings. What are the four? Striving by restraint, striving by abandonment, striving by development, striving by protection. And what, monks, is striving by restraint? Here, monks, a monk generates desire for the non-arising of unarisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives. This is called, monks, striving by restraint.

"And what, monks, is striving by abandonment? Here, monks, a monk generates desire for the abandoning of arisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives. This is called, monks, striving by abandonment.

"And what, monks, is striving by development? Here, monks, a monk generates desire for the arising of unarisen wholesome mental states, he strives, arouses energy, exerts the mind, and strives. This is called, monks, striving by development.

"And what, monks, is striving by protection? Here, monks, a monk generates desire for the presence, non-decay, increase, expansion, development, and fulfilment of arisen wholesome mental states, he strives, arouses energy, exerts the mind, and strives. This is called, monks, striving by protection. These, monks, are the four strivings."

10.

The Discourse on the Unrighteous

70. "At the time, monks, when kings are unrighteous, the king's officials at that time are also unrighteous. When the king's officials are unrighteous, the brahmins and householders at that time are also unrighteous. When the brahmins and householders are unrighteous, the townspeople and country folk at that time are also unrighteous. When the townspeople and country folk are unrighteous, the moon and sun revolve unevenly. When the moon and sun revolve unevenly, the constellations and stars revolve unevenly. When the constellations and stars revolve unevenly, nights and days revolve unevenly. When nights and days revolve unevenly, months and fortnights revolve unevenly. When months and fortnights revolve unevenly, seasons and years revolve unevenly. When seasons and years revolve unevenly, winds blow unevenly, erratically, off their paths. When winds blow unevenly, erratically, off their paths, the deities become agitated. When the deities are agitated, the rain god does not send down proper showers. When the rain god does not send down proper showers, the crops ripen unevenly. Monks, human beings consuming crops that ripen unevenly are short-lived, ugly, and have many illnesses.

"At the time, monks, when kings are righteous, the king's officials at that time are also righteous. When the king's officials are righteous, the brahmins and householders at that time are also righteous. When the brahmins and householders are righteous, the townspeople and country folk at that time are also righteous. When the townspeople and country folk are righteous, the moon and sun revolve evenly. When the moon and sun revolve evenly, the constellations and stars revolve evenly. When the constellations and stars revolve evenly, nights and days revolve evenly. When nights and days revolve evenly, months and fortnights revolve evenly. When months and fortnights revolve evenly, seasons and years revolve evenly. When seasons and years revolve evenly, winds blow evenly, regularly, on their paths. When winds blow evenly, regularly, on their paths, the deities are not agitated. When the deities are not agitated, the rain god sends down proper showers. When the rain god sends down proper showers, the crops ripen evenly. Monks, human beings consuming crops that ripen evenly are long-lived, beautiful, strong, and have few illnesses."

The Worthy of Offerings Chapter is the second.

Its summary:

3.

The Chapter on the Unmistakable

1.

The Discourse on Striving

71. "Monks, a monk possessed of four qualities is practising the unmistakable practice, and the source has been initiated for him for the elimination of mental corruptions. Which four? Here, monks, a monk is virtuous, is very learned, is putting forth strenuous energy, is wise. Monks, a monk possessed of these four qualities is practising the unmistakable practice, and the source has been initiated for him for the elimination of mental corruptions." The first.

2.

The Discourse on Right View

72. "Monks, a monk possessed of four qualities is practising the unmistakable practice, and the source has been initiated for him for the elimination of mental corruptions. Which four? With thought of renunciation, with thought of non-anger, with thought of non-violence, with right view - Monks, a monk possessed of these four qualities is practising the unmistakable practice, and the source has been initiated for him for the elimination of mental corruptions." The second.

3.

The Discourse on the Good Person

73. "Monks, a bad person should be known as possessed of four qualities. Which four? Here, monks, a bad person, whatever disrepute there is of another, he manifests it even when not asked, what then to say when asked! But when asked, brought to the question, without omitting, taking hold of it, he becomes one who speaks the disrepute of another completely and in detail. This should be known, monks: 'This person is a bad person.'

"Furthermore, monks, a bad person, whatever praise there is of another, he does not manifest it even when asked, what then to say when not asked! But when asked, brought to the question, having omitted, having held back, he becomes one who speaks the praise of another incompletely and without detail. This should be known, monks: 'This person is a bad person.'

"Furthermore, monks, a bad person, whatever disrepute there is of oneself, he does not manifest it even when asked, what then to say when not asked! But when asked, brought to the question, having omitted, having held back, he becomes one who speaks the disrepute of oneself incompletely and without detail. This should be known, monks: 'This person is a bad person.'

"Furthermore, monks, a bad person, whatever praise there is of oneself, he manifests it even when not asked, what then to say when asked! But when asked, brought to the question, without omitting, taking hold of it, he becomes one who speaks the praise of oneself completely and in detail. This should be known, monks: 'This person is a bad person.' Monks, a bad person should be known as possessed of these four qualities.

"Monks, a good person should be known as possessed of four qualities. Which four? Here, monks, a good person, whatever disrepute there is of another, he does not manifest it even when asked, what then to say when not asked! But when asked, brought to the question, having omitted, having held back, he becomes one who speaks the disrepute of another incompletely and without detail. This should be known, monks: 'This person is a good person.'

"Furthermore, monks, a good person, whatever praise there is of another, he manifests it even when not asked, what then to say when asked! But when asked, brought to the question, without omitting, taking hold of it, he becomes one who speaks the praise of another completely and in detail. This should be known, monks: 'This person is a good person.'

"Furthermore, monks, a good person, whatever disrepute there is of oneself, he manifests it even when not asked, what then to say when asked! But when asked, brought to the question, without omitting, taking hold of it, he becomes one who speaks the disrepute of oneself completely and in detail. This should be known, monks: 'This person is a good person.'

"Furthermore, monks, a good person, whatever praise there is of oneself, he does not manifest it even when asked, what then to say when not asked! But when asked, brought to the question, having omitted, having held back, he becomes one who speaks the praise of oneself incompletely and without detail. This should be known, monks: 'This person is a good person.' Monks, a good person should be known as possessed of these four qualities.

"Just as, monks, a young wife, on whatever night or day she is brought, at that very moment strong shame and moral fear is present in her towards her mother-in-law, father-in-law, and husband, and even towards the slaves, workmen and servants. She, at a later time, through living together and through intimacy, speaks thus to her mother-in-law, father-in-law, and husband - 'Go away, what do you know!' Just so, monks, here a certain monk, on whatever night or day he has gone forth from home into homelessness, at that very moment strong shame and moral fear is present in him towards monks, nuns, male lay followers, and female lay followers, and even towards monastery attendants and novices. He, at a later time, through living together and through intimacy, speaks thus to his teacher and preceptor - 'Go away, what do you know!' Therefore, monks, you should train thus - 'We will dwell with a mind like a newly arrived young wife.' Thus indeed, monks, should you train." The third.

4.

The First Discourse on the Foremost

74. "There are, monks, these four highest things. What are the four? The highest morality, the highest concentration, the highest wisdom, the highest liberation - these, monks, are the four highest things." The fourth.

5.

The Second Discourse on the Foremost

75. "There are, monks, these four highest things. What are the four? The highest in matter, the highest in feeling, the highest in perception, the highest in existence - these, monks, are the four highest things." The fifth.

6.

The Discourse on Kusinārā

76. On one occasion the Blessed One was dwelling at Kusinārā in the Upavattana, in the Sāla grove of the Mallas, between the twin Sāla trees, at the time of his final Nibbāna. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"Perhaps, monks, even for one monk there may be uncertainty or doubt about the Buddha, or the Teaching, or the Community, or the path, or the practice. Ask, monks, do not be remorseful afterwards - 'The Teacher was present before us, yet we were not able to question the Blessed One face to face.'" When this was said, those monks remained silent. For the second time the Blessed One addressed the monks - "Perhaps, monks, even for one monk there may be uncertainty or doubt about the Buddha, or the Teaching, or the Community, or the path, or the practice. Ask, monks, do not be remorseful afterwards - 'The Teacher was present before us, yet we were not able to question the Blessed One face to face.'" For the second time those monks remained silent. For the third time the Blessed One addressed the monks - "Perhaps, monks, even for one monk there may be uncertainty or doubt about the Buddha, or the Teaching, or the Community, or the path, or the practice. Ask, monks, do not be remorseful afterwards - 'The Teacher was present before us, yet we were not able to question the Blessed One face to face.'" For the third time those monks remained silent.

Then the Blessed One addressed the monks: "Perhaps, monks, out of respect for the Teacher you would not ask. Let a friend inform a friend, monks." When this was said, those monks remained silent. Then the Venerable Ānanda said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir! Thus confident am I, Venerable Sir! There is not in this community of monks even for one monk any uncertainty or doubt about the Buddha, or the Teaching, or the Community, or the path, or the practice."

"You speak out of confidence, Ānanda. But here, Ānanda, the Tathāgata has knowledge - 'There is not in this community of monks even for one monk any uncertainty or doubt about the Buddha, or the Teaching, or the Community, or the path, or the practice.' For, Ānanda, of these five hundred monks, the last monk is a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment." The sixth.

7.

The Discourse on the Incomprehensible

77. "There are, monks, these four incomprehensible things that should not be considered; which, if one were to consider them, one would become a partaker of madness and vexation. What are the four? The domain of the Buddhas, monks, is incomprehensible, it should not be considered; which, if one were to consider it, one would become a partaker of madness and vexation. The domain of meditative absorption of one who meditates, monks, is incomprehensible, it should not be considered; which, if one were to consider it, one would become a partaker of madness and vexation. The result of action, monks, is incomprehensible, it should not be considered; which, if one were to consider it, one would become a partaker of madness and vexation. Speculation about the world, monks, is incomprehensible, it should not be considered; which, if one were to consider it, one would become a partaker of madness and vexation. These, monks, are the four incomprehensible things that should not be considered; which, if one were to consider them, one would become a partaker of madness and vexation." The seventh.

8.

The Discourse on Offering

78. "There are, monks, these four purifications of offerings. What are the four? There is, monks, an offering that becomes pure on account of the donor, not on account of the recipient; there is, monks, an offering that becomes pure on account of the recipient, not on account of the donor; there is, monks, an offering that becomes pure neither on account of the donor nor on account of the recipient; there is, monks, an offering that becomes pure both on account of the donor and on account of the recipient.

"And how, monks, does an offering become pure on account of the donor, not on account of the recipient? Here, monks, the donor is moral, of good character; the recipients are immoral, of bad character. Thus, monks, an offering becomes pure on account of the donor, not on account of the recipient.

"And how, monks, does an offering become pure on account of the recipient, not on account of the donor? Here, monks, the donor is immoral, of bad character; the recipients are moral, of good character. Thus, monks, an offering becomes pure on account of the recipient, not on account of the donor.

"And how, monks, does an offering become pure neither on account of the donor nor on account of the recipient? Here, monks, the donor is immoral, of bad character; the recipients too are immoral, of bad character. Thus, monks, an offering becomes pure neither on account of the donor nor on account of the recipient.

"And how, monks, does an offering become pure both on account of the donor and on account of the recipient? Here, monks, the donor is moral, of good character; the recipients too are moral, of good character. Thus, monks, an offering becomes pure both on account of the donor and on account of the recipient. These, monks, are the four purifications of offerings." The eighth.

9.

The Discourse on Trade

79. Then the Venerable Sāriputta approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Blessed One - "What, venerable sir, is the cause, what is the condition, whereby for some person here the same trade undertaken leads to failure? But what, venerable sir, is the cause, what is the condition, whereby for some person here the same trade undertaken does not turn out according to intention? What, venerable sir, is the cause, what is the condition, whereby for some person here the same trade undertaken turns out according to intention? But what, venerable sir, is the cause, what is the condition, whereby for some person here the same trade undertaken turns out beyond intention?"

"Here, Sāriputta, a certain person, having approached an ascetic or a brahmin, invites him - 'Let the venerable sir speak about requisites.' That with which he invites, that he does not give. If he, having passed away from there, comes to this state of being, whatever trade he undertakes, that leads to failure for him.

"Here again, Sāriputta, a certain person, having approached an ascetic or a brahmin, invites him - 'Let the venerable sir speak about requisites.' That with which he invites, that he does not give according to intention. If he, having passed away from there, comes to this state of being, whatever trade he undertakes, that does not turn out according to intention for him.

"Here again, Sāriputta, a certain person, having approached an ascetic or a brahmin, invites him - 'Let the venerable sir speak about requisites.' That with which he invites, that he gives according to intention. If he, having passed away from there, comes to this state of being, whatever trade he undertakes, that turns out according to intention for him.

"Here, Sāriputta, a certain person, having approached an ascetic or a brahmin, invites him - 'Let the venerable sir speak about requisites.' That with which he invites, that he gives beyond intention. If he, having passed away from there, comes to this state of being, whatever trade he undertakes, that turns out beyond intention for him.

"This, Sāriputta, is the cause, this is the condition, whereby for some person here the same trade undertaken leads to failure. But this, Sāriputta, is the cause, this is the condition, whereby for some person here the same trade undertaken does not turn out according to intention. But this, Sāriputta, is the cause, this is the condition, whereby for some person here the same trade undertaken turns out according to intention. But this, Sāriputta, is the cause, this is the condition, whereby for some person here the same trade undertaken turns out beyond intention." The ninth.

10.

The Discourse on Kamboja

80. On one occasion the Blessed One was dwelling at Kosambī in Ghosita's park. 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 -

"What, venerable sir, is the cause, what is the condition, whereby a woman neither sits in an assembly, nor engages in work, nor goes to Kamboja?" "A woman is prone to wrath, Ānanda; a woman is envious, Ānanda; a woman is stingy, Ānanda; a woman is unwise, Ānanda - this, Ānanda, is the cause, this is the condition, whereby a woman neither sits in an assembly, nor engages in work, nor goes to Kamboja." The tenth.

The Unmistakable Chapter is the third.

Its summary:

4.

The Chapter on the Immovable

1.

The Discourse on Killing Living Beings

81. "Monks, one possessed of four qualities is deposited in hell as if carried there. Which four? One is a killer of living beings, one is a taker of what is not given, one is one who engages in sexual misconduct, one is a liar - Monks, one possessed of these four qualities is deposited in hell as if carried there.

"Monks, one possessed of four qualities is deposited in heaven as if carried there. Which four? One abstains from killing living beings, one abstains from taking what is not given, one abstains from sexual misconduct, one abstains from lying - Monks, one possessed of these four qualities is deposited in heaven as if carried there." The first.

2.

The Discourse on Lying

82. "Monks, one possessed of four qualities is deposited in hell as if carried there. Which four? One is a liar, one speaks divisive speech, one speaks harsh speech, one engages in idle chatter - Monks, one possessed of these four qualities is deposited in hell as if carried there.

"Monks, one possessed of four qualities is deposited in heaven as if carried there. Which four? One abstains from lying, one abstains from divisive speech, one abstains from harsh speech, one abstains from idle chatter - Monks, one possessed of these four qualities is deposited in heaven as if carried there." The second.

3.

The Discourse on One Who Deserves Dispraise

83. "Monks, one possessed of four qualities is deposited in hell as if carried there. Which four? Without investigating and without scrutinising, he praises one who deserves dispraise; without investigating and without scrutinising, he dispraises one who deserves praise; without investigating and without scrutinising, he displays confidence in a matter not inspiring confidence; without investigating and without scrutinising, he displays distrust in a matter inspiring confidence – Monks, one possessed of these four qualities is deposited in hell as if carried there.

"Monks, one possessed of four qualities is deposited in heaven as if carried there. Which four? Having investigated and scrutinised, he dispraises one who deserves dispraise; having investigated and scrutinised, he praises one who deserves praise; having investigated and scrutinised, he displays distrust in a matter not inspiring confidence; having investigated and scrutinised, he displays confidence in a matter inspiring confidence – Monks, one possessed of these four qualities is deposited in heaven as if carried there." The third.

4.

The Discourse on Wrath as Weighty

84. "Monks, one possessed of four qualities is deposited in hell as if carried there. Which four? One who reveres wrath but not the Good Teaching, one who reveres contempt but not the Good Teaching, one who reveres material gain but not the Good Teaching, one who reveres honour but not the Good Teaching - Monks, one possessed of these four qualities is deposited in hell as if carried there.

"Monks, one possessed of four qualities is deposited in heaven as if carried there. Which four? One who reveres the Good Teaching but not wrath, one who reveres the Good Teaching but not contempt, one who reveres the Good Teaching but not material gain, one who reveres the Good Teaching but not honour - Monks, one possessed of these four qualities is deposited in heaven as if carried there." The fourth.

5.

The Discourse on From Darkness to Darkness

85. "Monks, there are these four persons existing and found in the world. Which four? One heading from darkness to darkness, one heading from darkness to light, one heading from light to darkness, one heading from light to light.

And how, monks, is a person one in darkness heading for darkness? Here, monks, a certain person is reborn in a low family - in an outcast family or a basket-maker's family or a hunter's family or a chariot-maker's family or a refuse-scavenger's family, poor, with little food and drink, with a difficult livelihood, where food and clothing are obtained with difficulty. And he is ugly, unsightly, dwarfish, sickly, blind or crippled or lame or paralysed, not an obtainer of food, drink, clothing, vehicles, garlands, perfumes and ointments, bedding, lodging and lighting. He practises misconduct by body, he practises misconduct by speech, he practises misconduct by mind. He, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Thus, monks, a person is one in darkness heading for darkness.

And how, monks, is a person one in darkness heading for light? Here, monks, a certain person is reborn in a low family - in an outcast family or a basket-maker's family or a hunter's family or a chariot-maker's family or a refuse-scavenger's family, poor, with little food and drink, with a difficult livelihood, where food and clothing are obtained with difficulty; and he is ugly, unsightly, dwarfish, sickly, blind or crippled or lame or paralysed, not an obtainer of food, drink, clothing, vehicles, garlands, perfumes and ointments, bedding, lodging and lighting. He practises good conduct by body, he practises good conduct by speech, he practises good conduct by mind. He, having practised good conduct by body, having practised good conduct by speech, having practised good conduct by mind, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. Thus, monks, a person is one in darkness heading for light.

And how, monks, is a person one in light heading for darkness? Here, monks, a certain person is reborn in a high family - in a wealthy warrior family or a wealthy brahmin family or a wealthy householder family, rich, of great wealth, of great possessions, with abundant gold and silver, with abundant means and provisions, with abundant wealth and grain; and he is handsome, good-looking, pleasing, endowed with the highest beauty of complexion, an obtainer of food, drink, clothing, vehicles, garlands, perfumes and ointments, bedding, lodging and lighting. He practises misconduct by body, he practises misconduct by speech, he practises misconduct by mind. He, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Thus, monks, a person is one in light heading for darkness.

And how, monks, is a person one in light heading for light? Here, monks, a certain person is reborn in a high family - in a wealthy warrior family or a wealthy brahmin family or a wealthy householder family, rich, of great wealth, of great possessions, with abundant gold and silver, with abundant means and provisions, with abundant wealth and grain; and he is handsome, good-looking, pleasing, endowed with the highest beauty of complexion, an obtainer of food, drink, clothing, vehicles, garlands, perfumes and ointments, bedding, lodging and lighting. He practises good conduct by body, he practises good conduct by speech, he practises good conduct by mind. He, having practised good conduct by body, having practised good conduct by speech, having practised good conduct by mind, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. Thus, monks, a person is one in light heading for light. These, monks, are the four persons existing and found in the world." The fifth.

6.

The Discourse on From Bent to Bent

86. "Monks, there are these four persons existing and found in the world. Which four? The low to low, the low to high, the high to low, the high to high. These, monks, are the four persons existing and found in the world." The sixth.

7.

The Son Discourse

87. "Monks, there are these four persons existing and found in the world. Which four? The unshakeable ascetic, the white lotus ascetic, the lotus ascetic, the delicate ascetic among ascetics.

"And how, monks, is a person an unshakeable ascetic? Here, monks, a monk is a learner, one who practises; he dwells aspiring for the unsurpassed freedom from bondage. Just as, monks, the eldest son of a king of the warrior caste, anointed on the head, is fit for consecration, unconsecrated, having attained stability; just so, monks, a monk is a learner, one who practises, dwelling aspiring for the unsurpassed freedom from bondage. Thus, monks, a person is an unshakeable ascetic.

"And how, monks, is a person a white lotus ascetic? Here, monks, a monk, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions, but he does not dwell having touched the eight deliverances with the body. Thus, monks, a person is a white lotus ascetic.

"And how, monks, is a person a lotus ascetic? Here, monks, a monk, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions, and he dwells having touched the eight deliverances with the body. Thus, monks, a person is a lotus ascetic.

"And how, monks, is a person a delicate ascetic among ascetics? Here, monks, a monk mostly uses robes that are requested, little that is unrequested; he mostly uses almsfood that is requested, little that is unrequested; he mostly uses lodging that is requested, little that is unrequested; he mostly uses requisites of medicines for the sick that are requested, little that is unrequested. Those fellows in the holy life with whom he dwells, they mostly behave towards him with agreeable bodily action, little with disagreeable; they mostly behave towards him with agreeable verbal action, little with disagreeable; they mostly behave towards him with agreeable mental action, little with disagreeable; they mostly offer him agreeable offerings, little that is disagreeable. Whatever feelings there are - those originating from bile, or those originating from phlegm, or those originating from wind, or those resulting from the combination of humours, or those born of change of season, or those born of irregular care, or those caused by assault, or those born of the result of action - those do not arise much for him. He is free from illness. He is one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life; with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, he dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. Thus, monks, a person is a delicate ascetic among ascetics.

"If anyone, monks, speaking rightly would say 'the delicate ascetic among ascetics', it is of me indeed, monks, that one speaking rightly would say 'the delicate ascetic among ascetics'. For I, monks, mostly use robes that are requested, little that is unrequested; I mostly use almsfood that is requested, little that is unrequested; I mostly use lodging that is requested, little that is unrequested; I mostly use requisites of medicines for the sick that are requested, little that is unrequested. Those monks with whom I dwell, they mostly behave towards me with agreeable bodily action, little with disagreeable; they mostly behave towards him with agreeable verbal action, little with disagreeable; they mostly behave towards him with agreeable mental action, little with disagreeable; they mostly offer him agreeable offerings, little that is disagreeable. Whatever feelings there are - those originating from bile, or those originating from phlegm, or those originating from wind, or those resulting from the combination of humours, or those born of change of season, or those born of irregular care, or those caused by assault, or those born of the result of action - those do not arise much for me. I am free from illness. I am 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; with the elimination of the mental corruptions, in this very life, having realised by direct knowledge myself, having attained, I dwell in the liberation of mind and liberation by wisdom that are without mental corruptions.

"If anyone, monks, speaking rightly would say 'the delicate ascetic among ascetics', it is of me indeed, monks, that one speaking rightly would say 'the delicate ascetic among ascetics'. These, monks, are the four persons existing and found in the world." The seventh.

8.

The Discourse on Mental Fetters

88. "Monks, there are these four persons existing and found in the world. Which four? The unshakeable ascetic, the white lotus ascetic, the lotus ascetic, the delicate ascetic among ascetics.

"And how, monks, is a person an unshakeable ascetic? Here, monks, a monk, with the utter elimination of the three mental fetters, becomes a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment. Thus, monks, a person is an unshakeable ascetic.

"And how, monks, is a person a white lotus ascetic? Here, monks, a monk, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, becomes a once-returner, who, having come to this world only once more, makes an end of suffering. Thus, monks, a person is a white lotus ascetic.

"And how, monks, is a person a lotus ascetic? Here, monks, a monk, with the utter elimination of the five lower mental fetters, becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. Thus, monks, a person is a lotus ascetic.

"And how, monks, is a person a delicate ascetic among ascetics? Here, monks, a monk, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. Thus, monks, a person is a delicate ascetic among ascetics. These, monks, are the four persons existing and found in the world." The eighth.

9.

The Discourse on Right View

89. "Monks, there are these four persons existing and found in the world. Which four? The unshakeable ascetic, the white lotus ascetic, the lotus ascetic, the delicate ascetic among ascetics.

"And how, monks, is a person an unshakeable ascetic? Here, monks, a monk holds right view, holds right thought, holds right speech, holds right action, holds right livelihood, holds right effort, holds right mindfulness, holds right concentration. Thus, monks, a person is an unshakeable ascetic.

"And how, monks, is a person a white lotus ascetic? Here, monks, a monk holds right view, holds right thought, holds right speech, holds right action, holds right livelihood, holds right effort, holds right mindfulness, holds right concentration, holds right knowledge, holds right liberation, but he does not dwell having touched the eight deliverances with the body. Thus, monks, a person is a white lotus ascetic.

"And how, monks, is a person a lotus ascetic? Here, monks, a monk holds right view, etc. holds right liberation, and he dwells having touched the eight deliverances with the body. Thus, monks, a person is a lotus ascetic.

"And how, monks, is a person a delicate ascetic among ascetics? Here, monks, a monk mostly uses robes that are requested, little that is unrequested, etc. If anyone, monks, speaking rightly would say 'the delicate ascetic among ascetics', it is of me indeed, monks, that one speaking rightly would say 'the delicate ascetic among ascetics'. These, monks, are the four persons existing and found in the world." The ninth.

10.

The Discourse on Aggregates

90. "Monks, there are these four persons existing and found in the world. Which four? The unshakeable ascetic, the white lotus ascetic, the lotus ascetic, the delicate ascetic among ascetics.

"And how, monks, is a person an unshakeable ascetic? Here, monks, a monk is a learner who has not attained his goal, dwelling aspiring for the unsurpassed freedom from bondage. Thus, monks, a person is an unshakeable ascetic.

"And how, monks, is a person a white lotus ascetic? Here, monks, a monk dwells observing the rise and fall in the five aggregates of clinging - 'Such is matter, such is the origin of matter, such is the passing away of matter; such is feeling... etc. such is perception... etc. such are activities... etc. such is consciousness, such is the origin of consciousness, such is the passing away of consciousness.' but he does not dwell having touched the eight deliverances with the body. Thus, monks, a person is a white lotus ascetic.

"And how, monks, is a person a lotus ascetic? Here, monks, a monk dwells observing the rise and fall in the five aggregates of clinging - 'Such is matter, such is the origin of matter, such is the passing away of matter; such is feeling... etc. such is perception... etc. such are activities... etc. such is consciousness, such is the origin of consciousness, such is the passing away of consciousness.' and he dwells having touched the eight deliverances with the body. Thus, monks, a person is a lotus ascetic.

"And how, monks, is a person a delicate ascetic among ascetics? Here, monks, a monk mostly uses robes that are requested, little that is unrequested, etc. It is of me indeed, monks, that one speaking rightly would say 'the delicate ascetic among ascetics'. These, monks, are the four persons existing and found in the world." The tenth.

The Macala Chapter is the fourth.

Its summary:

5.

The Chapter on Titans

1.

The Discourse on Titans

91. "Monks, there are these four persons existing and found in the world. Which four? A titan with a titan's retinue, a titan with a god's retinue, a god with a titan's retinue, a god with a god's retinue.

And how, monks, is a person a titan with a titan's retinue? Here, monks, a certain person is immoral, of bad character, and his assembly too is immoral, of bad character. Thus, monks, a person is a titan with a titan's retinue.

And how, monks, is a person a titan with a god's retinue? Here, monks, a certain person is immoral, of bad character, but his assembly is virtuous, of good character. Thus, monks, a person is a titan with a god's retinue.

And how, monks, is a person a god with a titan's retinue? Here, monks, a certain person is virtuous, of good character, but his assembly is immoral, of bad character. Thus, monks, a person is a god with a titan's retinue.

And how, monks, is a person a god with a god's retinue? Here, monks, a certain person is virtuous, of good character, and his assembly too is virtuous, of good character. Thus, monks, a person is a god with a god's retinue. These, monks, are the four persons existing and found in the world." The first.

2.

The First Discourse on Concentration

92. "Monks, there are these four persons existing and found in the world. Which four? Here, monks, a certain person is an obtainer of internal serenity of mind, but not an obtainer of insight into phenomena through higher wisdom. Here again, monks, a certain person is an obtainer of insight into phenomena through higher wisdom, but not an obtainer of internal serenity of mind. Here again, monks, a certain person is neither an obtainer of internal serenity of mind nor an obtainer of insight into phenomena through higher wisdom. Here again, monks, a certain person is both an obtainer of internal serenity of mind and an obtainer of insight into phenomena through higher wisdom. These, monks, are the four persons existing and found in the world." The second.

3.

The Second Discourse on Concentration

93. "Monks, there are these four persons existing and found in the world. Which four? Here, monks, a certain person is an obtainer of internal serenity of mind, but not an obtainer of insight into phenomena through higher wisdom. Here again, monks, a certain person is an obtainer of insight into phenomena through higher wisdom, but not an obtainer of internal serenity of mind. Here again, monks, a certain person is neither an obtainer of internal serenity of mind nor an obtainer of insight into phenomena through higher wisdom. Here again, monks, a certain person is both an obtainer of internal serenity of mind and an obtainer of insight into phenomena through higher wisdom.

"There, monks, that person who is an obtainer of internal serenity of mind but not an obtainer of insight into phenomena through higher wisdom, by that person, monks, having established himself in internal serenity of mind, exertion for insight into phenomena through higher wisdom is to be done. He, at a later time, becomes both an obtainer of internal serenity of mind and an obtainer of insight into phenomena through higher wisdom.

"There, monks, that person who is an obtainer of insight into phenomena through higher wisdom but not an obtainer of internal serenity of mind, by that person, monks, having established himself in insight into phenomena through higher wisdom, exertion for internal serenity of mind is to be done. He, at a later time, becomes both an obtainer of insight into phenomena through higher wisdom and an obtainer of internal serenity of mind.

"There, monks, that person who is neither an obtainer of internal serenity of mind nor an obtainer of insight into phenomena through higher wisdom, by that person, monks, for the attainment of those very wholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done. Just as, monks, one whose garment is on fire or whose head is on fire, for the quenching of that very garment or head, would make exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness; just so, monks, by that person, for the attainment of those very wholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done. He, at a later time, becomes both an obtainer of internal serenity of mind and an obtainer of insight into phenomena through higher wisdom.

"There, monks, that person who is both an obtainer of internal serenity of mind and an obtainer of insight into phenomena through higher wisdom, by that person, monks, having established himself in those very wholesome mental states, exertion for the further elimination of mental corruptions is to be done. These, monks, are the four persons existing and found in the world." The third.

4.

The Third Discourse on Concentration

94. "Monks, there are these four persons existing and found in the world. Which four? Here, monks, a certain person is an obtainer of internal serenity of mind, but not an obtainer of insight into phenomena through higher wisdom. Here again, monks, a certain person is an obtainer of insight into phenomena through higher wisdom, but not an obtainer of internal serenity of mind. Here again, monks, a certain person is neither an obtainer of internal serenity of mind nor an obtainer of insight into phenomena through higher wisdom. Here again, monks, a certain person is both an obtainer of internal serenity of mind and an obtainer of insight into phenomena through higher wisdom.

"There, monks, that person who is an obtainer of internal serenity of mind but not an obtainer of insight into phenomena through higher wisdom, by that person, monks, that person who is an obtainer of insight into phenomena through higher wisdom, having approached him, should be addressed thus - 'How, friend, should activities be seen? How should activities be examined? How should activities be contemplated with insight?' He answers him according to what he has seen and known - 'Thus, friend, activities should be seen, thus activities should be examined, thus activities should be contemplated with insight.' He, at a later time, becomes both an obtainer of internal serenity of mind and an obtainer of insight into phenomena through higher wisdom.

"There, monks, that person who is an obtainer of insight into phenomena through higher wisdom but not an obtainer of internal serenity of mind, by that person, monks, that person who is an obtainer of internal serenity of mind, having approached him, should be addressed thus - 'How, friend, should the mind be steadied? How should the mind be settled? How should the mind be made one-pointed? How should the mind be concentrated?' He answers him according to what he has seen and known - 'Thus, friend, the mind should be steadied, thus the mind should be settled, thus the mind should be made one-pointed, thus the mind should be concentrated.' He, at a later time, becomes both an obtainer of insight into phenomena through higher wisdom and an obtainer of internal serenity of mind.

"There, monks, that person who is neither an obtainer of internal serenity of mind nor an obtainer of insight into phenomena through higher wisdom, by that person, monks, that person who is both an obtainer of internal serenity of mind and an obtainer of insight into phenomena through higher wisdom, having approached him, should be addressed thus - 'How, friend, should the mind be steadied? How should the mind be settled? How should the mind be made one-pointed? How should the mind be concentrated? How should activities be seen? How should activities be examined? How should activities be contemplated with insight?' He answers him according to what he has seen and known - 'Thus, friend, the mind should be steadied, thus the mind should be settled, thus the mind should be made one-pointed, thus the mind should be concentrated, thus activities should be seen, thus activities should be examined, thus activities should be contemplated with insight.' He, at a later time, becomes both an obtainer of internal serenity of mind and an obtainer of insight into phenomena through higher wisdom.

"There, monks, that person who is both an obtainer of internal serenity of mind and an obtainer of insight into phenomena through higher wisdom, by that person, monks, having established himself in those very wholesome mental states, exertion for the further elimination of mental corruptions is to be done. These, monks, are the four persons existing and found in the world." The fourth.

5.

The Discourse on the Firebrand from a Pyre

95. "Monks, there are these four persons existing and found in the world. Which four? One practising neither for personal welfare nor for the welfare of others, one practising for the welfare of others but not for personal welfare, one practising for personal welfare but not for the welfare of others, one practising both for personal welfare and for the welfare of others.

Just as, monks, a firebrand from a funeral pyre, burning at both ends, smeared with dung in the middle, serves neither as firewood in the village nor in the forest; I say this person is similar to that, monks, that person who is practising neither for personal welfare nor for the welfare of others.

Therein, monks, that person who is practising for the welfare of others but not for personal welfare, this one of these two persons is more brilliant and more sublime. Therein, monks, that person who is practising for personal welfare but not for the welfare of others, this one of these three persons is more brilliant and more sublime. Therein, monks, that person who is practising both for personal welfare and for the welfare of others, this one of these four persons is the foremost and the best and the chief and the highest and the most excellent.

Just as, monks, from a cow comes milk, from milk comes curds, from curds comes butter, from butter comes ghee, from ghee comes the cream of ghee, and therein the cream of ghee is declared the foremost; just so, monks, that person who is practising both for personal welfare and for the welfare of others, this one of these four persons is the foremost and the best and the chief and the highest and the most excellent. These, monks, are the four persons existing and found in the world." The fifth.

6.

The Discourse on the Removal of Lust

96. "Monks, there are these four persons existing and found in the world. Which four? One practising for personal welfare but not for the welfare of others, one practising for the welfare of others but not for personal welfare, one practising neither for personal welfare nor for the welfare of others, one practising both for personal welfare and for the welfare of others.

And how, monks, is a person practising for personal welfare but not for the welfare of others? Here, monks, a certain person is himself practising for the removal of lust, but does not encourage others to remove lust; he is himself practising for the removal of hate, but does not encourage others to remove hate; he is himself practising for the removal of delusion, but does not encourage others to remove delusion. Thus, monks, a person is practising for personal welfare but not for the welfare of others.

And how, monks, is a person practising for the welfare of others but not for personal welfare? Here, monks, a certain person is himself not practising for the removal of lust, but encourages others to remove lust; he is himself not practising for the removal of hate, but encourages others to remove hate; he is himself not practising for the removal of delusion, but encourages others to remove delusion. Thus, monks, a person is practising for the welfare of others but not for personal welfare.

And how, monks, is a person practising neither for personal welfare nor for the welfare of others? Here, monks, a certain person is himself not practising for the removal of lust, nor does he encourage others to remove lust; he is himself not practising for the removal of hate, nor does he encourage others to remove hate; he is himself not practising for the removal of delusion, nor does he encourage others to remove delusion. Thus, monks, a person is practising neither for personal welfare nor for the welfare of others.

And how, monks, is a person practising both for personal welfare and for the welfare of others? Here, monks, a certain person is himself practising for the removal of lust, and also encourages others to remove lust; he is himself practising for the removal of hate, and also encourages others to remove hate; he is himself practising for the removal of delusion, and also encourages others to remove delusion. Thus, monks, a person is practising both for personal welfare and for the welfare of others. These, monks, are the four persons existing and found in the world." The sixth.

7.

The Discourse on Quick Peace

97. "Monks, there are these four persons existing and found in the world. Which four? One practising for personal welfare but not for the welfare of others, one practising for the welfare of others but not for personal welfare, one practising neither for personal welfare nor for the welfare of others, one practising both for personal welfare and for the welfare of others.

And how, monks, is a person practising for personal welfare but not for the welfare of others? Here, monks, a certain person is quick to understand wholesome mental states, and is one who retains the teachings heard, and is an investigator of the meaning of the teachings retained, having understood the meaning and having understood the Teaching, is practising in accordance with the Teaching; but he is not of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear, and he is not one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life. Thus, monks, a person is practising for personal welfare but not for the welfare of others.

And how, monks, is a person practising for the welfare of others but not for personal welfare? Here, monks, a certain person is not indeed quick to understand wholesome mental states, and is not one who retains the teachings heard, and is not an investigator of the meaning of the teachings retained, and not having understood the meaning and not having understood the Teaching, is not practising in accordance with the Teaching; but he is of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear, and he is one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life. Thus, monks, a person is practising for the welfare of others but not for personal welfare.

And how, monks, is a person practising neither for personal welfare nor for the welfare of others? Here, monks, a certain person is not indeed quick to understand wholesome mental states, and is not one who retains the teachings heard, and is not an investigator of the meaning of the teachings retained, and not having understood the meaning and not having understood the Teaching, is not practising in accordance with the Teaching; but he is not of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear, and he is not one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life. Thus, monks, a person is practising neither for personal welfare nor for the welfare of others.

And how, monks, is a person practising both for personal welfare and for the welfare of others? Here, monks, a certain person is quick to understand wholesome mental states, and is one who retains the teachings heard, and is an investigator of the meaning of the teachings retained, having understood the meaning and having understood the Teaching, is practising in accordance with the Teaching; but he is of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear, and he is one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life. Thus, monks, a person is practising both for personal welfare and for the welfare of others. These, monks, are the four persons existing and found in the world." The seventh.

8.

The Discourse on Personal Welfare

98. "Monks, there are these four persons existing and found in the world. Which four? One practising for personal welfare but not for the welfare of others, one practising for the welfare of others but not for personal welfare, one practising neither for personal welfare nor for the welfare of others, one practising both for personal welfare and for the welfare of others. These, monks, are the four persons existing and found in the world." The eighth.

9.

The Discourse on the Training Rule

99. "Monks, there are these four persons existing and found in the world. Which four? One practising for personal welfare but not for the welfare of others, one practising for the welfare of others but not for personal welfare, one practising neither for personal welfare nor for the welfare of others, one practising both for personal welfare and for the welfare of others.

And how, monks, is a person practising for personal welfare but not for the welfare of others? Here, monks, a certain person himself abstains from killing living beings, but does not encourage others to abstain from killing living beings; he himself abstains from taking what is not given, but does not encourage others to abstain from taking what is not given; he himself abstains from sexual misconduct, but does not encourage others to abstain from sexual misconduct; he himself abstains from lying, but does not encourage others to abstain from lying; he himself abstains from spirits, liquor and intoxicants that cause negligence, but does not encourage others to abstain from spirits, liquor and intoxicants that cause negligence. Thus, monks, a person is practising for personal welfare but not for the welfare of others.

And how, monks, is a person practising for the welfare of others but not for personal welfare? Here, monks, a certain person himself does not abstain from killing living beings, but encourages others to abstain from killing living beings; he himself does not abstain from taking what is not given, but encourages others to abstain from taking what is not given; he himself does not abstain from sexual misconduct, but encourages others to abstain from sexual misconduct; he himself does not abstain from lying, but encourages others to abstain from lying; he himself does not abstain from spirits, liquor and intoxicants that cause negligence, but encourages others to abstain from spirits, liquor and intoxicants that cause negligence. Thus, monks, a person is practising for the welfare of others but not for personal welfare.

And how, monks, is a person practising neither for personal welfare nor for the welfare of others? Here, monks, a certain person himself does not abstain from killing living beings, nor does he encourage others to abstain from killing living beings... etc. he himself does not abstain from spirits, liquor and intoxicants that cause negligence, nor does he encourage others to abstain from spirits, liquor and intoxicants that cause negligence. Thus, monks, a person is practising neither for personal welfare nor for the welfare of others.

And how, monks, is a person practising both for personal welfare and for the welfare of others? Here, monks, a certain person himself abstains from killing living beings, and also encourages others to abstain from killing living beings... etc. he himself abstains from spirits, liquor and intoxicants that cause negligence, and also encourages others to abstain from spirits, liquor and intoxicants that cause negligence. Thus, monks, a person is practising both for personal welfare and for the welfare of others. These, monks, are the four persons existing and found in the world." The ninth.

10.

The Discourse to Potaliya

100. Then the wandering ascetic Potaliya approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. To the wandering ascetic Potaliya seated to one side, the Blessed One said this -

"Potaliya, there are these four persons existing and found in the world. Which four? Here, Potaliya, a certain person speaks dispraise of one who deserves dispraise, factual and true, at the right time, but does not speak praise of one who deserves praise, factual and true, at the right time. Here again, Potaliya, a certain person speaks praise of one who deserves praise, factual and true, at the right time, but does not speak dispraise of one who deserves dispraise, factual and true, at the right time. Here again, Potaliya, a certain person neither speaks dispraise of one who deserves dispraise, factual and true, at the right time, nor speaks praise of one who deserves praise, factual and true, at the right time. Here again, Potaliya, a certain person speaks dispraise of one who deserves dispraise, factual and true, at the right time, and speaks praise of one who deserves praise, factual and true, at the right time. These, Potaliya, are the four persons existing and found in the world. Of these four persons, Potaliya, which person do you prefer as more brilliant and more sublime?"

"Master Gotama, there are these four persons existing and found in the world. Which four? Here, Master Gotama, a certain person speaks dispraise of one who deserves dispraise, factual and true, at the right time, but does not speak praise of one who deserves praise, factual and true, at the right time. Here again, Master Gotama, a certain person speaks praise of one who deserves praise, factual and true, at the right time, but does not speak dispraise of one who deserves dispraise, factual and true, at the right time. Here again, Master Gotama, a certain person neither speaks dispraise of one who deserves dispraise, factual and true, at the right time, nor speaks praise of one who deserves praise, factual and true, at the right time. Here again, Master Gotama, a certain person speaks dispraise of one who deserves dispraise, factual and true, at the right time, and speaks praise of one who deserves praise, factual and true, at the right time. These, Master Gotama, are the four persons existing and found in the world. Of these four persons, Master Gotama, that person who neither speaks dispraise of one who deserves dispraise, factual and true, at the right time, nor speaks praise of one who deserves praise, factual and true, at the right time; this person I prefer of these four persons as more brilliant and more sublime. What is the reason for this? For this is excellent, Master Gotama, namely equanimity."

"Potaliya, there are these four persons existing and found in the world. Which four? Etc. These, Potaliya, are the four persons existing and found in the world. Of these four persons, Potaliya, that person who speaks dispraise of one who deserves dispraise, factual and true, at the right time, and speaks praise of one who deserves praise, factual and true, at the right time; this one of these four persons is more brilliant and more sublime. What is the reason for this? For this is excellent, Potaliya, namely knowing the right time in each case."

"Master Gotama, there are these four persons existing and found in the world. Which four? Etc. These, Master Gotama, are the four persons existing and found in the world. Of these four persons, Master Gotama, that person who speaks dispraise of one who deserves dispraise - factual, true, at the right time - and speaks praise of one who deserves praise - factual, true, at the right time; this person I prefer of these four persons as more brilliant and more sublime. What is the reason for this? For this is excellent, Master Gotama, namely, knowing the right time in each case."

"Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - so that those with eyes might see forms - just so, the Teaching has been made clear by Master Gotama in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life." The tenth.

The Titans Chapter is the fifth.

Its summary:

The Second Fifty is complete.

3.

The Third Fifty

1.

The Chapter on Clouds

1.

The First Discourse on Clouds

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

"Monks, there are these four rain clouds. Which four? One that thunders but does not rain, one that rains but does not thunder, one that neither thunders nor rains, and one that both thunders and rains. These, monks, are the four rain clouds. Just so, monks, there are these four persons similar to rain clouds existing and found in the world. Which four? One that thunders but does not rain, one that rains but does not thunder, one that neither thunders nor rains, and one that both thunders and rains.

And how, monks, is a person one who thunders but does not rain? Here, monks, a certain person is a speaker but not a doer. Thus, monks, a person is one who thunders but does not rain. Just as that rain cloud, monks, thunders but does not rain; I say this person is similar to that, monks.

And how, monks, is a person one who rains but does not thunder? Here, monks, a certain person is a doer but not a speaker. Thus, monks, a person is one who rains but does not thunder. Just as that rain cloud, monks, rains but does not thunder; I say this person is similar to that, monks.

And how, monks, is a person one who neither thunders nor rains? Here, monks, a certain person is neither a speaker nor a doer. Thus, monks, a person is one who neither thunders nor rains. Just as that rain cloud, monks, neither thunders nor rains; I say this person is similar to that, monks.

And how, monks, is a person one who both thunders and rains? Here, monks, a certain person is both a speaker and a doer. Thus, monks, a person is one who both thunders and rains. Just as that rain cloud, monks, both thunders and rains; I say this person is similar to that, monks. These, monks, are the four persons similar to rain clouds existing and found in the world." The first.

2.

The Second Discourse on Clouds

102. "Monks, there are these four rain clouds. Which four? One that thunders but does not rain, one that rains but does not thunder, one that neither thunders nor rains, and one that both thunders and rains. These, monks, are the four rain clouds. Just so, monks, there are these four persons similar to rain clouds existing and found in the world. Which four? One that thunders but does not rain, one that rains but does not thunder, one that neither thunders nor rains, and one that both thunders and rains.

And how, monks, is a person one who thunders but does not rain? Here, monks, a certain person learns the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He does not understand as it really is: 'This is suffering'; he does not understand as it really is: 'This is the origin of suffering'; he does not understand as it really is: 'This is the cessation of suffering'; he does not understand as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is one who thunders but does not rain. Just as that rain cloud, monks, thunders but does not rain; I say this person is similar to that, monks.

And how, monks, is a person one who rains but does not thunder? Here, monks, a certain person does not learn the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He understands as it really is: 'This is suffering'... etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is one who rains but does not thunder. Just as that rain cloud, monks, rains but does not thunder; I say this person is similar to that, monks.

And how, monks, is a person one who neither thunders nor rains? Here, monks, a certain person does not learn the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He does not understand as it really is: 'This is suffering'... etc. he does not understand as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is one who neither thunders nor rains. Just as that rain cloud, monks, neither thunders nor rains; I say this person is similar to that, monks.

And how, monks, is a person one who both thunders and rains? Here, monks, a certain person learns the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He understands as it really is: 'This is suffering'... etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is one who both thunders and rains. Just as that rain cloud, monks, both thunders and rains; I say this person is similar to that, monks. These, monks, are the four persons similar to rain clouds existing and found in the world." The second.

3.

The Discourse on the Water-Pot

103. "Monks, there are these four water-pots. Which four? Hollow and covered, full and open, hollow and open, full and covered - these, monks, are the four water-pots. Just so, monks, there are these four persons similar to water-pots existing and found in the world. Which four? Hollow and covered, full and open, hollow and open, full and covered.

"And how, monks, is a person hollow and covered? Here, monks, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is inspiring. He does not understand as it really is: 'This is suffering'... etc. he does not understand as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is hollow and covered. Just as that water-pot, monks, is hollow and covered; I say this person is similar to that, monks.

"And how, monks, is a person full and open? Here, monks, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is not inspiring. He understands as it really is: 'This is suffering'... etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is full and open. Just as that water-pot, monks, is full and open; I say this person is similar to that, monks.

"And how, monks, is a person hollow and open? Here, monks, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is not inspiring. He does not understand as it really is: 'This is suffering'... etc. he does not understand as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is hollow and open. Just as that water-pot, monks, is hollow and open; I say this person is similar to that, monks.

"And how, monks, is a person full and covered? Here, monks, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is inspiring. He understands as it really is: 'This is suffering'... etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is full and covered. Just as that water-pot, monks, is full and covered; I say this person is similar to that, monks. These, monks, are the four persons similar to water-pots existing and found in the world." The third.

4.

The Discourse on the Lake

104. "Monks, there are these four lakes. Which four? Shallow with deep appearance, deep with shallow appearance, shallow with shallow appearance, deep with deep appearance - these, monks, are the four lakes. Just so, monks, there are these four persons similar to lakes existing and found in the world. Which four? Shallow with deep appearance, deep with shallow appearance, shallow with shallow appearance, deep with deep appearance.

"And how, monks, is a person shallow with deep appearance? Here, monks, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is inspiring. He does not understand as it really is: 'This is suffering'... etc. he does not understand as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is shallow with deep appearance. Just as that lake, monks, is shallow with deep appearance; I say this person is similar to that, monks.

"And how, monks, is a person deep with shallow appearance? Here, monks, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is not inspiring. He understands as it really is: 'This is suffering'... etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is deep with shallow appearance. Just as that lake, monks, is deep with shallow appearance; I say this person is similar to that, monks.

"And how, monks, is a person shallow with shallow appearance? Here, monks, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is not inspiring. He does not understand as it really is: 'This is suffering'... etc. he does not understand as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is shallow with shallow appearance. Just as that lake, monks, is shallow with shallow appearance; I say this person is similar to that, monks.

"And how, monks, is a person deep with deep appearance? Here, monks, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is inspiring. He understands as it really is: 'This is suffering'... etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is deep with deep appearance. Just as that lake, monks, is deep with deep appearance; I say this person is similar to that, monks. These, monks, are the four persons similar to lakes existing and found in the world." The fourth.

5.

The Discourse on the Mango

105. "There are, monks, these four kinds of mangoes. What are the four? Unripe having the appearance of ripe, ripe having the appearance of unripe, unripe having the appearance of unripe, ripe having the appearance of ripe - these, monks, are the four kinds of mangoes. Just so, monks, there are these four persons similar to mangoes existing and found in the world. Which four? Unripe having the appearance of ripe, ripe having the appearance of unripe, unripe having the appearance of unripe, ripe having the appearance of ripe.

"And how, monks, is a person unripe having the appearance of ripe? Here, monks, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is inspiring. He does not understand as it really is: 'This is suffering'... etc. he does not understand as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is unripe having the appearance of ripe. Just as, monks, a mango is unripe having the appearance of ripe; I say this person is similar to that, monks.

"And how, monks, is a person ripe having the appearance of unripe? Here, monks, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is not inspiring. He understands as it really is: 'This is suffering'... etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is ripe having the appearance of unripe. Just as, monks, a mango is ripe having the appearance of unripe; I say this person is similar to that, monks.

"And how, monks, is a person unripe having the appearance of unripe? Here, monks, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is not inspiring. He does not understand as it really is: 'This is suffering'... etc. he does not understand as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is unripe having the appearance of unripe. Just as, monks, a mango is unripe having the appearance of unripe; I say this person is similar to that, monks.

"And how, monks, is a person ripe having the appearance of ripe? Here, monks, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is inspiring. He understands as it really is: 'This is suffering'... etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is ripe having the appearance of ripe. Just as, monks, a mango is ripe having the appearance of ripe; I say this person is similar to that, monks. These, monks, are the four persons similar to mangoes existing and found in the world." The fifth.

6.

The Second Discourse on the Mango

7.

The Discourse on the Rat

107. "There are, monks, these four mice. What are the four? A digger but not a dweller, a dweller but not a digger, neither a digger nor a dweller, both a digger and a dweller - these, monks, are the four mice. Just so, monks, there are these four persons similar to mice existing and found in the world. Which four? A digger but not a dweller, a dweller but not a digger, neither a digger nor a dweller, both a digger and a dweller.

"And how, monks, is a person a digger but not a dweller? Here, monks, a certain person learns the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He does not understand as it really is: 'This is suffering'... etc. he does not understand as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is a digger but not a dweller. Just as that mouse, monks, is a digger but not a dweller; I say this person is similar to that, monks.

"And how, monks, is a person a dweller but not a digger? Here, monks, a certain person does not learn the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He understands as it really is: 'This is suffering'... etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is a dweller but not a digger. Just as that mouse, monks, is a dweller but not a digger; I say this person is similar to that, monks.

"And how, monks, is a person neither a digger nor a dweller? Here, monks, a certain person does not learn the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He does not understand as it really is: 'This is suffering'... etc. he does not understand as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is neither a digger nor a dweller. Just as that mouse, monks, is neither a digger nor a dweller; I say this person is similar to that, monks.

"And how, monks, is a person a maker of a deep hole and also a dweller? Here, monks, a certain person learns the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He understands as it really is: 'This is suffering'... etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a person is a maker of a deep hole and also a dweller. Just as that mouse, monks, is a maker of a deep hole and also a dweller; I say this person is similar to that, monks. These, monks, are the four persons similar to mice existing and found in the world." The seventh.

8.

The Discourse on the Ox

108. "Monks, there are these four oxen. Which four? One fierce towards its own herd but not towards another's herd, one fierce towards another's herd but not towards its own herd, one fierce towards both its own herd and another's herd, and one fierce towards neither its own herd nor another's herd - these, monks, are the four oxen. Just so, monks, there are these four persons similar to oxen existing and found in the world. Which four? One fierce towards one's own assembly but not towards another's assembly, one fierce towards another's assembly but not towards one's own assembly, one fierce towards both one's own assembly and another's assembly, and one fierce towards neither one's own assembly nor another's assembly.

And how, monks, is a person fierce towards one's own assembly but not towards another's assembly? Here, monks, a certain person is one who agitates one's own assembly but not another's assembly. Thus, monks, a person is fierce towards one's own assembly but not towards another's assembly. Just as that ox, monks, is fierce towards its own herd but not towards another's herd; I say this person is similar to that, monks.

And how, monks, is a person fierce towards another's assembly but not towards one's own assembly? Here, monks, a certain person is one who agitates another's assembly but not one's own assembly. Thus, monks, a person is fierce towards another's assembly but not towards one's own assembly. Just as that ox, monks, is fierce towards another's herd but not towards its own herd; I say this person is similar to that, monks.

And how, monks, is a person fierce towards both one's own assembly and another's assembly? Here, monks, a certain person is one who agitates one's own assembly and another's assembly. Thus, monks, a person is fierce towards both one's own assembly and another's assembly. Just as that ox, monks, is fierce towards both its own herd and another's herd; I say this person is similar to that, monks.

And how, monks, is a person fierce towards neither one's own assembly nor another's assembly? Here, monks, a certain person is one who agitates neither one's own assembly nor another's assembly. Thus, monks, a person is fierce towards neither one's own assembly nor another's assembly. Just as that ox, monks, is fierce towards neither its own herd nor another's herd; I say this person is similar to that, monks. These, monks, are the four persons similar to oxen existing and found in the world." The eighth.

9.

The Discourse on the Tree

109. "Monks, there are these four trees. Which four? Softwood with a softwood retinue, softwood with a heartwood retinue, heartwood with a softwood retinue, heartwood with a heartwood retinue - these, monks, are the four trees. Just so, monks, there are these four persons similar to trees existing and found in the world. Which four? Softwood with a softwood retinue, softwood with a heartwood retinue, heartwood with a softwood retinue, heartwood with a heartwood retinue.

"And how, monks, is a person softwood with a softwood retinue? Here, monks, a certain person is immoral, of bad character; and his assembly too is immoral, of bad character. Thus, monks, a person is softwood with a softwood retinue. Just as that tree, monks, is softwood with a softwood retinue; I say this person is similar to that, monks.

"And how, monks, is a person softwood with a heartwood retinue? Here, monks, a certain person is immoral, of bad character; but his assembly is virtuous, of good character. Thus, monks, a person is softwood with a heartwood retinue. Just as that tree, monks, is softwood with a heartwood retinue; I say this person is similar to that, monks.

"And how, monks, is a person heartwood with a softwood retinue? Here, monks, a certain person is virtuous, of good character; but his assembly is immoral, of bad character. Thus, monks, a person is heartwood with a softwood retinue. Just as that tree, monks, is heartwood with a softwood retinue; I say this person is similar to that, monks.

"And how, monks, is a person heartwood with a heartwood retinue? Here, monks, a certain person is virtuous, of good character; and his assembly too is virtuous, of good character. Thus, monks, a person is heartwood with a heartwood retinue. Just as that tree, monks, is heartwood with a heartwood retinue; I say this person is similar to that, monks. These, monks, are the four persons similar to trees existing and found in the world." The ninth.

10.

The Discourse on the Venomous Snake

110. "Monks, there are these four venomous snakes. Which four? One whose venom has come but is not terrible, one whose venom is terrible but has not come, one whose venom has come and is terrible, and one whose venom has neither come nor is terrible - these, monks, are the four venomous snakes. Just so, monks, there are these four persons similar to venomous snakes existing and found in the world. Which four? One whose venom has come but is not terrible, one whose venom is terrible but has not come, one whose venom has come and is terrible, and one whose venom has neither come nor is terrible.

And how, monks, is a person one whose venom has come but is not terrible? Here, monks, a certain person becomes angry repeatedly. But that wrath of his does not underlie him for a long time. Thus, monks, a person is one whose venom has come but is not terrible. Just as that venomous snake, monks, whose venom has come but is not terrible; I say this person is similar to that, monks.

And how, monks, is a person one whose venom is terrible but has not come? Here, monks, a certain person does not indeed become angry repeatedly. And that wrath of his underlies him for a long time. Thus, monks, a person is one whose venom is terrible but has not come. Just as that venomous snake, monks, whose venom is terrible but has not come; I say this person is similar to that, monks.

And how, monks, is a person one whose venom has come and is terrible? Here, monks, a certain person becomes angry repeatedly. And that wrath of his underlies him for a long time. Thus, monks, a person is one whose venom has come and is terrible. Just as that venomous snake, monks, whose venom has come and is terrible; I say this person is similar to that, monks.

And how, monks, is a person one whose venom has neither come nor is terrible? Here, monks, a certain person does not indeed become angry repeatedly. But that wrath of his does not underlie him for a long time. Thus, monks, a person is one whose venom has neither come nor is terrible. Just as that venomous snake, monks, whose venom has neither come nor is terrible; I say this person is similar to that, monks. These, monks, are the four persons similar to venomous snakes existing and found in the world." The tenth.

The Rain Cloud Chapter is the first.

Its summary:

2.

The Chapter on Kesi

1.

The Discourse on Kesi

111. Then Kesi, the horse trainer, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To Kesi, the horse trainer, seated to one side, the Blessed One said this - "You, Kesi, are known as a horse trainer. But how do you, Kesi, train a horse to be trained?" "I, venerable sir, train a horse to be trained with smoothness, with harshness, and with both smoothness and harshness." "If, Kesi, your horse to be trained does not submit to training with smoothness, does not submit to training with harshness, does not submit to training with both smoothness and harshness, what do you do to it?" "If, venerable sir, my horse to be trained does not submit to training with smoothness, does not submit to training with harshness, does not submit to training with both smoothness and harshness; I kill it, venerable sir. What is the reason for this? May there not be disrepute for my teacher's lineage."

"But the Blessed One, venerable sir, is the unsurpassed trainer of persons to be tamed. But how, venerable sir, does the Blessed One train a person to be tamed?" "I, Kesi, train a person to be tamed with smoothness, with harshness, and with both smoothness and harshness. Herein this, Kesi, is the smoothness - 'Thus is bodily good conduct, thus is the result of bodily good conduct; thus is good verbal conduct, thus is the result of good verbal conduct; thus is good mental conduct, thus is the result of good mental conduct; thus are gods, thus are human beings.' Herein this, Kesi, is the harshness - 'Thus is bodily misconduct, thus is the result of bodily misconduct; thus is verbal misconduct, thus is the result of verbal misconduct; thus is mental misconduct, thus is the result of mental misconduct; thus is hell, thus is the animal realm, thus is the sphere of ghosts.'

"Herein this, Kesi, is both smoothness and harshness - 'Thus is bodily good conduct, thus is the result of bodily good conduct; thus is bodily misconduct, thus is the result of bodily misconduct; thus is good verbal conduct, thus is the result of good verbal conduct; thus is verbal misconduct, thus is the result of verbal misconduct; thus is good mental conduct, thus is the result of good mental conduct; thus is mental misconduct, thus is the result of mental misconduct; thus are gods, thus are human beings, thus is hell, thus is the animal realm, thus is the sphere of ghosts.'"

"If, venerable sir, your person to be tamed does not submit to training with smoothness, does not submit to training with harshness, does not submit to training with both smoothness and harshness, what does the Blessed One do to him?" "If, Kesi, my person to be tamed does not submit to training with smoothness, does not submit to training with harshness, does not submit to training with both smoothness and harshness, I kill him, Kesi." "But, venerable sir, killing living beings is not allowable for the Blessed One. And yet the Blessed One says thus - 'I kill him, Kesi'!" "True, Kesi! Killing living beings is not allowable for the Tathāgata. But whatever person to be tamed does not submit to training with smoothness, does not submit to training with harshness, does not submit to training with both smoothness and harshness, the Tathāgata does not think he should be spoken to or instructed, nor do wise fellow monks in the holy life think he should be spoken to or instructed. This is murder, Kesi, in the Noble One's discipline - when the Tathāgata does not think one should be spoken to or instructed, nor do wise fellow monks in the holy life think one should be spoken to or instructed."

"That one, venerable sir, must surely be well destroyed - one whom the Tathāgata does not think should be spoken to or instructed, nor do wise fellow monks think should be spoken to or instructed." Excellent, venerable sir, excellent, venerable sir! Etc. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life." The first.

2.

The Discourse on Speed

112. "Monks, a king's good thoroughbred horse possessed of four factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself. Which four? Rectitude, speed, patience, and meekness - monks, a king's good thoroughbred horse possessed of these four factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself.

"Just so, monks, a monk possessed of four qualities is worthy of offerings, etc. an unsurpassed field of merit for the world. Which four? Rectitude, speed, patience, and meekness - monks, a monk possessed of these four qualities is worthy of offerings, etc. an unsurpassed field of merit for the world." The second.

3.

The Discourse on the Goad

113. "Monks, there are these four good thoroughbred horses existing and found in the world. Which four? Here, monks, a certain good thoroughbred horse, having seen the shadow of the goad, is stirred, becomes anxious - 'What indeed will the trainer of horses to be tamed make me do today, how should I make amends?' Such too, monks, is a certain good thoroughbred horse here. This, monks, is the first good thoroughbred horse existing and found in the world.

"Furthermore, monks, here a certain good thoroughbred horse does not indeed, having seen the shadow of the goad, become stirred, become anxious, but being pierced to the hair, he is stirred, becomes anxious - 'What indeed will the trainer of horses to be tamed make me do today, how should I make amends?' Such too, monks, is a certain good thoroughbred horse here. This, monks, is the second good thoroughbred horse existing and found in the world.

"Furthermore, monks, here a certain good thoroughbred horse does not indeed, having seen the shadow of the goad, become stirred, become anxious, nor being pierced to the hair does he become stirred, become anxious, but being pierced to the hide, he is stirred, becomes anxious - 'What indeed will the trainer of horses to be tamed make me do today, how should I make amends?' Such too, monks, is a certain good thoroughbred horse here. This, monks, is the third good thoroughbred horse existing and found in the world.

"Furthermore, monks, here a certain good thoroughbred horse does not indeed, having seen the shadow of the goad, become stirred, become anxious, nor being pierced to the hair does he become stirred, become anxious, nor being pierced to the hide does he become stirred, become anxious, but being pierced to the bone, he is stirred, becomes anxious - 'What indeed will the trainer of horses to be tamed make me do today, how should I make amends?' Such too, monks, is a certain good thoroughbred horse here. This, monks, is the fourth good thoroughbred horse existing and found in the world. These, monks, are the four good thoroughbred horses existing and found in the world.

"Just so, monks, there are these four good thoroughbred persons existing and found in the world. Which four? Here, monks, a certain good thoroughbred person hears - 'In such and such a village or town a woman or man is afflicted or has died.' He is stirred by that, he becomes anxious. Being stirred, he strives wisely. Being resolute, he realises the supreme truth with the body and, having penetrated it with wisdom, he sees. Just as, monks, that good thoroughbred horse, having seen the shadow of the goad, is stirred, becomes anxious; I say this good thoroughbred person is similar to that, monks. Such too, monks, is a certain good thoroughbred person here. This, monks, is the first good thoroughbred person existing and found in the world.

"Furthermore, monks, here a certain good thoroughbred person does not indeed hear - 'In such and such a village or town a woman or man is afflicted or has died,' but he himself sees a woman or man who is afflicted or has died. He is stirred by that, he becomes anxious. Being stirred, he strives wisely. Being resolute, he realises the supreme truth with the body and, having penetrated it with wisdom, he sees. Just as that good thoroughbred horse, monks, pierced to the hair is stirred and becomes anxious; I say this good thoroughbred person is similar to that, monks. Such too, monks, is a certain good thoroughbred person here. This, monks, is the second good thoroughbred person existing and found in the world.

"Furthermore, monks, here a certain good thoroughbred person does not indeed hear - 'In such and such a village or town a woman or man is afflicted or has died,' nor does he himself see a woman or man who is afflicted or has died, but his relative or blood relation is afflicted or has died. He is stirred by that, he becomes anxious. Being stirred, he strives wisely. Being resolute, he realises the supreme truth with the body and, having penetrated it with wisdom, he sees. Just as that good thoroughbred horse, monks, pierced to the hide is stirred and becomes anxious; I say this good thoroughbred person is similar to that, monks. Such too, monks, is a certain good thoroughbred person here. This, monks, is the third good thoroughbred person existing and found in the world.

"Furthermore, monks, here a certain good thoroughbred person does not indeed hear - 'In such and such a village or town a woman or man is afflicted or has died,' nor does he himself see a woman or man who is afflicted or has died, nor is his relative or blood relation afflicted or has died, but he himself is touched by painful, sharp, harsh, bitter, disagreeable, unpleasant, life-threatening bodily feelings. He is stirred by that, he becomes anxious. Being stirred, he strives wisely. Being resolute, he realises the supreme truth with the body and, having penetrated it with wisdom, he sees. Just as that good thoroughbred horse, monks, pierced to the bone is stirred and becomes anxious; I say this good thoroughbred person is similar to that, monks. Such too, monks, is a certain good thoroughbred person here. This, monks, is the fourth good thoroughbred person existing and found in the world. These, monks, are the four good thoroughbred persons existing and found in the world." The third.

4.

The Discourse on the Elephant

114. "Monks, a king's elephant possessed of four factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself. Which four? Here, monks, a king's elephant is a listener, a slayer, an endurer, and a goer.

"And how, monks, is a king's elephant a listener? Here, monks, a king's elephant, whatever task the elephant trainer makes him do - whether done before or not done before - having given attention, having reflected, having collected together with the whole mind, listens with ears inclined. Thus, monks, a king's elephant is a listener.

"And how, monks, is a king's elephant a slayer? Here, monks, a king's elephant, gone into battle, kills an elephant, kills an elephant rider, kills a horse, kills a horse rider, kills a chariot, kills a charioteer, kills a foot soldier. Thus, monks, a king's elephant is a slayer.

"And how, monks, is a king's elephant an endurer? Here, monks, a king's elephant, gone into battle, is patient with blows from spears, blows from swords, blows from arrows, blows from axes, and the sounds of drums, small drums, conch shells, and kettledrums resounding. Thus, monks, a king's elephant is an endurer.

"And how, monks, is a king's elephant a goer? Here, monks, a king's elephant, to whatever direction the elephant trainer sends him - whether gone before or not gone before - he quickly goes there. Thus, monks, a king's elephant is a goer. Monks, a king's elephant possessed of these four factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself.

"Just so, monks, a monk possessed of four qualities is worthy of offerings, etc. an unsurpassed field of merit for the world. Which four? Here, monks, a monk is a listener, a slayer, an endurer, and a goer.

"And how, monks, is a monk a listener? Here, monks, a monk, when the Teaching and discipline proclaimed by the Tathāgata is being taught, having given attention, having reflected, having collected together with the whole mind, listens to the Teaching with ears inclined. Thus, monks, a monk is a listener.

"And how, monks, is a monk a slayer? Here, monks, a monk does not accept an arisen sensual thought, he abandons it, dispels it, puts an end to it, brings it to obliteration; an arisen thought of anger... etc. an arisen thought of violence... etc. Whatever evil unwholesome mental states have arisen, he does not accept them, he abandons them, dispels them, slays them, puts an end to them, brings them to obliteration. Thus, monks, a monk is a slayer.

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

"And how, monks, is a monk a goer? Here, monks, a monk is one who quickly goes to that direction not gone to before during this long period of time, that is to say, the stilling of all activities, the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna. Thus, monks, a monk is a goer. Monks, a monk possessed of these four qualities is worthy of offerings, etc. an unsurpassed field of merit for the world." The fourth.

5.

The Discourse on State

115. "There are, monks, these four states. What are the four? There is, monks, a state that is disagreeable to do; and that being done leads to harm. There is, monks, a state that is disagreeable to do; and that being done leads to benefit. There is, monks, a state that is agreeable to do; and that being done leads to harm. There is, monks, a state that is agreeable to do; and that being done leads to benefit.

"There, monks, that state which is disagreeable to do; and that being done leads to harm – this, monks, is a state that one imagines should not be done on both counts. That this state is disagreeable to do; by this too one imagines it should not be done. That this state being done leads to harm; by this too one imagines it should not be done. This, monks, is a state that one imagines should not be done on both counts.

"There, monks, that state which is disagreeable to do; and that being done leads to benefit – in this, monks, state the fool and the wise person are to be known by manly strength, by manly energy, by manly effort. The fool, monks, does not consider thus: 'Although this state is disagreeable to do; yet now this state being done leads to benefit.' He does not do that state. For him that state not being done leads to harm. But the wise person, monks, considers thus: 'Although this state is disagreeable to do; yet now this state being done leads to benefit.' He does that state. For him that state being done leads to benefit.

"There, monks, whatever state is agreeable to do, and that being done leads to harm – in this state too, monks, the fool and the wise person are to be known by manly strength, by manly energy, by manly effort. The fool, monks, does not consider thus: 'Although this state is agreeable to do, yet this state being done leads to harm.' He does that state. For him, that being done leads to harm. But the wise person, monks, considers thus: 'Although this state is agreeable to do, yet this state being done leads to harm.' He does not do that state. For him, that not being done leads to benefit.

"There, monks, whatever state is agreeable to do, and that being done leads to benefit - this state, monks, one considers should be done for both reasons. Whatever state is agreeable to do, for this reason too one considers it should be done; whatever state being done leads to benefit, for this reason too one considers it should be done. This state, monks, one considers should be done for both reasons. These, monks, are the four states." The fifth.

6.

The Diligence Discourse

116. "Monks, diligence is to be done in four states. Which four? Monks, abandon bodily misconduct, develop bodily good conduct; and do not be negligent in that. Monks, abandon verbal misconduct, develop good verbal conduct; and do not be negligent in that. Monks, abandon mental misconduct, develop good mental conduct; and do not be negligent in that. Monks, abandon wrong view, develop right view; and do not be negligent in that.

"When, monks, for a monk bodily misconduct has been abandoned and bodily good conduct has been developed, verbal misconduct has been abandoned and good verbal conduct has been developed, mental misconduct has been abandoned and good mental conduct has been developed, wrong view has been abandoned and right view has been developed, he does not fear death pertaining to the future life." The sixth.

7.

The Discourse on Protection

117. "Monks, in four states diligence, mindfulness, and safeguarding of the mind is to be done by oneself. In which four? 'May my mind not find pleasure in enticing mental states' - by oneself diligence, mindfulness, and safeguarding of the mind is to be done; 'May my mind not become corrupted towards mental states based on hate' - by oneself diligence, mindfulness, and safeguarding of the mind is to be done; 'May my mind not become deluded towards mental states leading to infatuation' - by oneself diligence, mindfulness, and safeguarding of the mind is to be done; 'May my mind not become intoxicated towards intoxicating mental states' - by oneself diligence, mindfulness, and safeguarding of the mind is to be done.

"When, monks, for a monk the mind does not find pleasure in enticing mental states because of being without lust, the mind does not become corrupted towards mental states based on hate because of being without hate, the mind does not become deluded towards mental states leading to infatuation because of being without delusion, the mind does not become intoxicated towards intoxicating mental states because of being without intoxication, he does not tremble, nor does he shake, nor does he quiver, nor does he experience terror, and he does not go even because of the words of ascetics." The seventh.

8.

The Discourse on What is to be Remembered with Reverence

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

9.

The First Discourse on Fear

119. "Monks, there are these four fears. What are the four? The fear of birth, the fear of ageing, the fear of illness, the fear of death - these, monks, are the four fears." The ninth.

10.

The Discourse on Peril (Second)

120. "Monks, there are these four fears. What are the four? Fear of fire, fear of water, fear of kings, fear of thieves - these, monks, are the four fears." The tenth.

The Kesi Chapter is the second.

Its summary:

3.

The Chapter on Perils

1.

The Discourse on Self-Censure

121. "Monks, there are these four fears. What are the four? Fear of self-censure, fear of censure by others, fear of punishment, fear of an unfortunate realm.

"And what, monks, is fear of self-censure? Here, monks, someone considers thus - 'If I were to practise misconduct by body, practise misconduct by speech, practise misconduct by mind, what reason would there be that my self would not blame me regarding morality!' He, being afraid of fear of self-censure, having abandoned bodily misconduct, develops bodily good conduct; having abandoned verbal misconduct, develops good verbal conduct; having abandoned mental misconduct, develops good mental conduct; he maintains himself pure. This is called, monks, fear of self-censure.

"And what, monks, is fear of censure by others? Here, monks, someone considers thus - 'If I were to practise misconduct by body, practise misconduct by speech, practise misconduct by mind, what reason would there be that others would not blame me regarding morality!' He, being afraid of fear of censure by others, having abandoned bodily misconduct, develops bodily good conduct; having abandoned verbal misconduct, develops good verbal conduct; having abandoned mental misconduct, develops good mental conduct; he maintains himself pure. This is called, monks, fear of censure by others.

"And what, monks, is fear of punishment? Here, monks, someone sees kings, having seized a thief, a criminal, inflicting various bodily punishments; flogging with whips, flogging with canes, flogging with half-clubs, cutting off his hand, cutting off his foot, cutting off his hand and foot, cutting off his ear, cutting off his nose, cutting off his ear and nose, inflicting the "gruel pot" torture, inflicting the "shell-tonsure" torture, inflicting the "Rāhu's mouth" torture, inflicting the "fire garland" torture, inflicting the "hand torch" torture, inflicting the "grass-strip" torture, inflicting the "bark-dress" torture, inflicting the "antelope" torture, inflicting the "flesh-hook" torture, inflicting the "coin-cutting" torture, inflicting the "lye-pickling" torture, inflicting the "pivot-turning" torture, inflicting the "straw-chair" torture, pouring boiling oil on him, having him eaten by dogs, impaling him alive on a stake, cutting off his head with a sword.

He thinks thus - 'Because of whatever kind of evil deeds, kings, having seized a thief, a criminal, inflict various bodily punishments; they flog him with whips, etc. they cut off his head with a sword. If I were to do such an evil deed, kings, having seized me too, would inflict such various bodily punishments; they would flog me with whips, they would flog me with canes, they would flog me with half-clubs, they would cut off my hand, they would cut off my foot, they would cut off my hand and foot, they would cut off my ear, they would cut off my nose, they would cut off my ear and nose, they would inflict the "gruel pot" torture, they would inflict the "shell-tonsure" torture; they would inflict the "Rāhu's mouth" torture, they would inflict the "fire garland" torture, they would inflict the "hand torch" torture, they would inflict the "grass-strip" torture, they would inflict the "bark-dress" torture, they would inflict the "antelope" torture, they would inflict the "flesh-hook" torture, they would inflict the "coin-cutting" torture, they would inflict the "lye-pickling" torture, they would inflict the "pivot-turning" torture, they would inflict the "straw-chair" torture, they would pour boiling oil on me, they would have me eaten by dogs, they would impale me alive on a stake, they would cut off my head with a sword.' He, being afraid of fear of punishment, does not go about plundering others' property. Having abandoned bodily misconduct, etc. he maintains himself pure. This is called, monks, fear of punishment.

"And what, monks, is fear of an unfortunate realm? Here, monks, someone considers thus - 'Bodily misconduct indeed has an evil result in the future life, verbal misconduct has an evil result in the future life, mental misconduct has an evil result in the future life. If I were to practise misconduct by body, practise misconduct by speech, practise misconduct by mind, what reason would there be that I would not, upon the body's collapse at death, be reborn in a realm of misery, an unfortunate realm, a nether world, in hell!' He, being afraid of fear of an unfortunate realm, having abandoned bodily misconduct, develops bodily good conduct; having abandoned verbal misconduct, develops good verbal conduct; having abandoned mental misconduct, develops good mental conduct; he maintains himself pure. This is called, monks, fear of an unfortunate realm. These, monks, are the four fears." The first.

2.

The Discourse on the Peril of Waves

122. "Monks, there are these four dangers to be expected for one entering the water. What are the four? The danger of waves, the danger of crocodiles, the danger of whirlpools, the danger of fierce fish - these, monks, are the four dangers to be expected for one entering the water. Just so, monks, there are these four dangers to be expected for a certain son of good family here who has gone forth from home into homelessness in this Teaching and discipline. What are the four? The danger of waves, the danger of crocodiles, the danger of whirlpools, the danger of fierce fish.

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

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

"And what, monks, is the danger of whirlpools? Here, monks, a certain son of good family has gone forth with faith from home into homelessness - 'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering; perhaps the ending of this whole mass of suffering might be discerned.' He, having thus gone forth, 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 householder or a householder's son endowed and furnished with the five types of sensual pleasure, indulging himself. He thinks thus: 'Formerly, when we were living the household life, we were endowed and furnished with the five types of sensual pleasure, we indulged ourselves; there are indeed wealth in my family. It is possible both to enjoy wealth and to make merit. What if I were to reject the training and, having returned to the lower life, both enjoy wealth and make merit!' He rejects the training and returns to the lower life. This is called, monks, a monk who, frightened by the danger of whirlpools, has rejected the training and returned to the lower life. 'Danger of whirlpools', monks, is a designation for these five types of sensual pleasure. This is called, monks, the danger of whirlpools.

"And what, monks, is the danger of fierce fish? Here, monks, a certain son of good family has gone forth with faith from home into homelessness - 'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering; perhaps the ending of this whole mass of suffering might be discerned.' He, having thus gone forth, 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. This is called, monks, a monk who, frightened by the danger of fierce fish, has rejected the training and returned to the lower life. 'Danger of fierce fish', monks, is a designation for womankind. This is called, monks, the danger of fierce fish. These, monks, are the four dangers to be expected for a certain son of good family here who has gone forth from home into homelessness in this Teaching and discipline." The second.

3.

The Discourse on Difference (First)

123. "Monks, there are these four persons existing and found in the world. Which four? Here, monks, a certain person, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. He enjoys it, desires it, and finds happiness on account of it. Established therein, inclined to it, dwelling in it frequently, not fallen away from it, when dying he is reborn in the company of the gods of Brahmā's company. Monks, for the gods of Brahmā's company, one cosmic cycle is the life-span. There a worldling, having stayed as long as life lasts, having spent all of whatever is the life-span of those gods, goes to hell, goes to the animal realm, goes to the sphere of ghosts. But a disciple of the Blessed One, having stayed there as long as life lasts, having spent all of whatever is the life-span of those gods, attains final nibbāna in that very existence. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an ignorant worldling, that is to say, regarding destination and rebirth.

"Furthermore, monks, here a certain person, with the subsiding of applied and sustained thought, enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. He enjoys it, desires it, and finds happiness on account of it. Established therein, inclined to it, dwelling in it frequently, not fallen away from it, when dying he is reborn in the company of the Radiant gods. Monks, for the Radiant gods, two cosmic cycles is the life-span. There a worldling, having stayed as long as life lasts, having spent all of whatever is the life-span of those gods, goes to hell, goes to the animal realm, goes to the sphere of ghosts. But a disciple of the Blessed One, having stayed there as long as life lasts, having spent all of whatever is the life-span of those gods, attains final nibbāna in that very existence. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an ignorant worldling, that is to say, regarding destination and rebirth.

"Furthermore, monks, here a certain person, 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. He enjoys it, desires it, and finds happiness on account of it. Established therein, inclined to it, dwelling in it frequently, not fallen away from it, when dying he is reborn in the company of the gods of Streaming Radiance. Monks, for the gods of Streaming Radiance, four cosmic cycles is the life-span. There a worldling, having stayed as long as life lasts, having spent all of whatever is the life-span of those gods, goes to hell, goes to the animal realm, goes to the sphere of ghosts. But a disciple of the Blessed One, having stayed there as long as life lasts, having spent all of whatever is the life-span of those gods, attains final nibbāna in that very existence. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an ignorant worldling, that is to say, regarding destination and rebirth.

"Furthermore, monks, here a certain person, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. He enjoys it, desires it, and finds happiness on account of it. Established therein, inclined to it, dwelling in it frequently, not fallen away from it, when dying he is reborn in the company of the gods of Great Fruit. Monks, for the gods of Great Fruit, five hundred cosmic cycles is the life-span. There a worldling, having stayed as long as life lasts, having spent all of whatever is the life-span of those gods, goes to hell, goes to the animal realm, goes to the sphere of ghosts. But a disciple of the Blessed One, having stayed there as long as life lasts, having spent all of whatever is the life-span of those gods, attains final nibbāna in that very existence. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an ignorant worldling, that is to say, regarding destination and rebirth. These, monks, are the four persons existing and found in the world." The third.

4.

The Discourse on Difference (Second)

124. "Monks, there are these four persons existing and found in the world. Which four? Here, monks, a certain person, quite secluded from sensual pleasures... etc. he enters and dwells in the first meditative absorption. Whatever is there pertaining to matter, pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness - he regards those mental states as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. He, upon the body's collapse at death, is reborn in the company of the gods of the Pure Abodes. This, monks, is a rebirth not shared with worldlings.

"Furthermore, monks, here a certain person, with the subsiding of applied and sustained thought... etc. the second meditative absorption... etc. the third meditative absorption... etc. he enters and dwells in the fourth meditative absorption. Whatever is there pertaining to matter, pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness - he regards those mental states as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. He, upon the body's collapse at death, is reborn in the company of the gods of the Pure Abodes. This, monks, is a rebirth not shared with worldlings. These, monks, are the four persons existing and found in the world." The fourth.

5.

The Discourse on Friendliness (First)

125. "Monks, there are these four persons existing and found in the world. Which four? Here, monks, a certain person dwells having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. He enjoys it, desires it, and finds happiness on account of it. Established therein, inclined to it, dwelling in it frequently, not fallen away from it, when dying he is reborn in the company of the gods of Brahmā's company. Monks, for the gods of Brahmā's company, one cosmic cycle is the life-span. There a worldling, having stayed as long as life lasts, having spent all of whatever is the life-span of those gods, goes to hell, goes to the animal realm, goes to the sphere of ghosts. But a disciple of the Blessed One, having stayed there as long as life lasts, having spent all of whatever is the life-span of those gods, attains final nibbāna in that very existence. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an ignorant worldling, that is to say, regarding destination and rebirth.

"Furthermore, monks, here a certain person with a mind accompanied by compassion... etc. with a mind accompanied by altruistic joy... etc. dwells having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will. He enjoys it, desires it, and finds happiness on account of it. Established therein, inclined to it, dwelling in it frequently, not fallen away from it, when dying he is reborn in the company of the Radiant gods. Monks, for the Radiant gods, two cosmic cycles is the life-span... etc. he is reborn in the company of the gods of Streaming Radiance. Monks, for the gods of Streaming Radiance, four cosmic cycles is the life-span... etc. he is reborn in the company of the gods of Great Fruit. Monks, for the gods of Great Fruit, five hundred cosmic cycles is the life-span. There a worldling, having stayed as long as life lasts, having spent all of whatever is the life-span of those gods, goes to hell, goes to the animal realm, goes to the sphere of ghosts. But a disciple of the Blessed One, having stayed there as long as life lasts, having spent all of whatever is the life-span of those gods, attains final nibbāna in that very existence. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an ignorant worldling, that is to say, regarding destination and rebirth. These, monks, are the four persons existing and found in the world." The fifth.

6.

The Discourse on Friendliness (Second)

126. "Monks, there are these four persons existing and found in the world. Which four? Here, monks, a certain person dwells having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. Whatever is there pertaining to matter, pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness - he regards those mental states as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. He, upon the body's collapse at death, is reborn in the company of the gods of the Pure Abodes. This, monks, is a rebirth not shared with worldlings.

"Furthermore, monks, here a certain person with compassion, etc. altruistic joy, etc. dwells having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will. Whatever is there pertaining to matter, pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness - he regards those mental states as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. He, upon the body's collapse at death, is reborn in the company of the gods of the Pure Abodes. This, monks, is a rebirth not shared with worldlings. These, monks, are the four persons existing and found in the world." The sixth.

7.

The Discourse on the Marvels of the Tathāgata (First)

127. "Monks, with the manifestation of a Tathāgata, a Worthy One, a Perfectly Self-awakened One, four wonderful and marvellous phenomena become manifest. Which four? When, monks, a Bodhisatta, having passed away from the Tusita realm, mindful and fully aware, descends into his mother's womb, then in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, an immeasurable, eminent light appears, surpassing even the divine power of the gods. Even in those world-interstices, miserable, uncovered, dark, of blinding darkness, where these moon and sun, so powerful, so mighty, do not reach with their radiance, there too an immeasurable, eminent light appears, surpassing even the divine power of the gods. And those beings who have been reborn there, they too perceive one another by that light - 'So there are indeed other beings reborn here, friend.' Monks, with the manifestation of a Tathāgata, a Worthy One, a Perfectly Self-awakened One, this is the first wonderful and marvellous phenomenon that becomes manifest.

"Furthermore, monks, when a Bodhisatta, mindful and fully aware, emerges from his mother's womb, then in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, an immeasurable, eminent light appears, surpassing even the divine power of the gods. Even in those world-interstices, miserable, uncovered, dark, of blinding darkness, where these moon and sun, so powerful, so mighty, do not reach with their radiance, there too an immeasurable, eminent light appears, surpassing even the divine power of the gods. And those beings who have been reborn there, they too perceive one another by that light - 'So there are indeed other beings reborn here, friend.' Monks, with the manifestation of a Tathāgata, a Worthy One, a Perfectly Self-awakened One, this is the second wonderful and marvellous phenomenon that becomes manifest.

"Furthermore, monks, when a Tathāgata fully awakens to the unsurpassed perfect enlightenment, then in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, an immeasurable, eminent light appears, surpassing even the divine power of the gods. Even in those world-interstices, miserable, uncovered, dark, of blinding darkness, where these moon and sun, so powerful, so mighty, do not reach with their radiance, there too an immeasurable, eminent light appears, surpassing even the divine power of the gods. And those beings who have been reborn there, they too perceive one another by that light - 'So there are indeed other beings reborn here, friend.' Monks, with the manifestation of a Tathāgata, a Worthy One, a Perfectly Self-awakened One, this is the third wonderful and marvellous phenomenon that becomes manifest.

"Furthermore, monks, when a Tathāgata sets in motion the unsurpassed wheel of the Teaching, then in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, an immeasurable, eminent light appears, surpassing even the divine power of the gods. Even in those world-interstices, miserable, uncovered, dark, of blinding darkness, where these moon and sun, so powerful, so mighty, do not reach with their radiance, there too an immeasurable, eminent light appears, surpassing even the divine power of the gods. And those beings who have been reborn there, they too perceive one another by that light - 'So there are indeed other beings reborn here, friend.' Monks, with the manifestation of a Tathāgata, a Worthy One, a Perfectly Self-awakened One, this is the fourth wonderful and marvellous phenomenon that becomes manifest. Monks, with the manifestation of a Tathāgata, a Worthy One, a Perfectly Self-awakened One, these four wonderful and marvellous phenomena become manifest." The seventh.

8.

The Discourse on the Marvels of the Tathāgata (Second)

128. "Monks, with the manifestation of a Tathāgata, a Worthy One, a Perfectly Self-awakened One, four wonderful and marvellous phenomena become manifest. Which four? Monks, the generation delights in attachment, rejoices in attachment, is pleased with attachment; when the Teaching on non-attachment is being taught by the Tathāgata, it listens, lends an ear, applies the mind to final liberating knowledge. Monks, with the manifestation of a Tathāgata, a Worthy One, a Perfectly Self-awakened One, this is the first wonderful and marvellous phenomenon that becomes manifest.

Monks, the generation delights in conceit, rejoices in conceit, is pleased with conceit. When the Teaching on the removal of conceit is being taught by the Tathāgata, it listens, lends an ear, applies the mind to final liberating knowledge. Monks, with the manifestation of a Tathāgata, a Worthy One, a Perfectly Self-awakened One, this is the second wonderful and marvellous phenomenon that becomes manifest.

Monks, the generation delights in non-peace, rejoices in non-peace, is pleased with non-peace. When the Teaching leading to peace is being taught by the Tathāgata, it listens, lends an ear, applies the mind to final liberating knowledge. Monks, with the manifestation of a Tathāgata, a Worthy One, a Perfectly Self-awakened One, this is the third wonderful and marvellous phenomenon that becomes manifest.

Monks, the generation has gone to ignorance, become like an egg, enveloped. When the Teaching on the removal of ignorance is being taught by the Tathāgata, it listens, lends an ear, applies the mind to final liberating knowledge. Monks, with the manifestation of a Tathāgata, a Worthy One, a Perfectly Self-awakened One, this is the fourth wonderful and marvellous phenomenon that becomes manifest. Monks, with the manifestation of a Tathāgata, a Worthy One, a Perfectly Self-awakened One, these four wonderful and marvellous phenomena become manifest." The eighth.

9.

The Discourse on the Marvels of Ānanda

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

"If, monks, an assembly of nuns approaches Ānanda for an audience, that assembly is delighted even by seeing him. If there Ānanda speaks the Teaching, that assembly is also delighted by what is spoken. The assembly of nuns is unsatisfied, monks, when Ānanda becomes silent.

"If, monks, an assembly of lay followers approaches Ānanda for an audience, that assembly is delighted even by seeing him. If there Ānanda speaks the Teaching, that assembly is also delighted by what is spoken. The assembly of lay followers is unsatisfied, monks, when Ānanda becomes silent.

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

10.

The Discourse on the Marvels of a Universal Monarch

130. "Monks, there are these four wonderful and marvellous qualities in a wheel-turning monarch. Which four? If, monks, an assembly of nobles approaches the wheel-turning monarch for an audience, that assembly is delighted even by seeing him. If there the wheel-turning monarch speaks, that assembly is also delighted by what is spoken. The assembly of nobles is unsatisfied, monks, when the wheel-turning monarch becomes silent.

"If, monks, an assembly of brahmins approaches the wheel-turning monarch for an audience, that assembly is delighted even by seeing him. If there the wheel-turning monarch speaks, that assembly is also delighted by what is spoken. The assembly of brahmins is unsatisfied, monks, when the wheel-turning monarch becomes silent.

"If, monks, an assembly of householders approaches the wheel-turning monarch for an audience, that assembly is delighted even by seeing him. If there the wheel-turning monarch speaks, that assembly is also delighted by what is spoken. The assembly of householders is unsatisfied, monks, when the wheel-turning monarch becomes silent.

"If, monks, an assembly of ascetics approaches the wheel-turning monarch for an audience, that assembly is delighted even by seeing him. If there the wheel-turning monarch speaks, that assembly is also delighted by what is spoken. The assembly of ascetics is unsatisfied, monks, when the wheel-turning monarch becomes silent. These, monks, are the four wonderful and marvellous qualities in a wheel-turning monarch.

"Just so, monks, there are four wonderful and marvellous qualities in Ānanda. Which four? If, monks, an assembly of monks approaches Ānanda for an audience, that assembly is delighted even by seeing him. If there Ānanda speaks the Teaching, that assembly is also delighted by what is spoken. The assembly of monks is unsatisfied, monks, when Ānanda becomes silent.

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

The Fear Chapter is the third.

Its summary:

4.

The Chapter on Persons

1.

The Discourse on Mental Fetters

131. "Monks, there are these four persons existing and found in the world. Which four? Here, monks, for a certain person the lower mental fetters are not abandoned, the mental fetters leading to rebirth are not abandoned, the mental fetters leading to existence are not abandoned.

Here again, monks, for a certain person the lower mental fetters have been abandoned, the mental fetters leading to rebirth are not abandoned, the mental fetters leading to existence are not abandoned.

Here again, monks, for a certain person the lower mental fetters have been abandoned, the mental fetters leading to rebirth have been abandoned, the mental fetters leading to existence are not abandoned.

Here again, monks, for a certain person the lower mental fetters have been abandoned, the mental fetters leading to rebirth have been abandoned, the mental fetters leading to existence have been abandoned.

For which person, monks, are the lower mental fetters not abandoned, the mental fetters leading to rebirth not abandoned, the mental fetters leading to existence not abandoned? For the once-returner. For this person, monks, the lower mental fetters are not abandoned, the mental fetters leading to rebirth are not abandoned, the mental fetters leading to existence are not abandoned.

For which person, monks, are the lower mental fetters abandoned, the mental fetters leading to rebirth not abandoned, the mental fetters leading to existence not abandoned? For the upstream-goer heading toward the Akaniṭṭha realm. For this person, monks, the lower mental fetters have been abandoned, the mental fetters leading to rebirth are not abandoned, the mental fetters leading to existence are not abandoned.

For which person, monks, are the lower mental fetters abandoned, the mental fetters leading to rebirth abandoned, the mental fetters leading to existence not abandoned? For the attainer of final nibbāna in the interval. For this person, monks, the lower mental fetters have been abandoned, the mental fetters leading to rebirth have been abandoned, the mental fetters leading to existence are not abandoned.

For which person, monks, are the lower mental fetters abandoned, the mental fetters leading to rebirth abandoned, the mental fetters leading to existence abandoned? For the Worthy One. For this person, monks, the lower mental fetters have been abandoned, the mental fetters leading to rebirth have been abandoned, the mental fetters leading to existence have been abandoned. These, monks, are the four persons existing and found in the world." The first.

2.

The Discourse on Discernment

132. "Monks, there are these four persons existing and found in the world. Which four? One with proper discernment, not with fluent discernment; one with fluent discernment, not with proper discernment; one with both proper discernment and fluent discernment; one with neither proper discernment nor fluent discernment - these, monks, are the four persons existing and found in the world." The second.

3.

The Discourse on One Who Understands Quickly

133. "Monks, there are these four persons existing and found in the world. Which four? One who understands quickly, one who understands through elaboration, one who needs to be guided, one for whom the word is the maximum - these, monks, are the four persons existing and found in the world." The third.

4.

The Discourse on the Fruit of Effort

134. "Monks, there are these four persons existing and found in the world. Which four? One who lives on the fruit of work but not on the fruit of action, one who lives on the fruit of action but not on the fruit of work, one who lives on both the fruit of work and the fruit of action, and one who lives on neither the fruit of work nor the fruit of action - these, monks, are the four persons existing and found in the world." The fourth.

5.

The Discourse on the Blameworthy

135. "Monks, there are these four persons existing and found in the world. Which four? The blameworthy, the one abounding in faults, the one of little fault, the faultless.

And how, monks, is a person blameworthy? Here, monks, a certain person is possessed of blameworthy bodily action, possessed of blameworthy verbal action, possessed of blameworthy mental action. Thus, monks, a person is blameworthy.

And how, monks, is a person one abounding in faults? Here, monks, a certain person is mostly possessed of blameworthy bodily action, little of blameless; mostly possessed of blameworthy verbal action, little of blameless; mostly possessed of blameworthy mental action, little of blameless. Thus, monks, a person is one abounding in faults.

And how, monks, is a person one of little fault? Here, monks, a certain person is mostly possessed of blameless bodily action, little of blameworthy; mostly possessed of blameless verbal action, little of blameworthy; mostly possessed of blameless mental action, little of blameworthy. Thus, monks, a person is one of little fault.

And how, monks, is a person faultless? Here, monks, a certain person is possessed of blameless bodily action, possessed of blameless verbal action, possessed of blameless mental action. Thus, monks, a person is faultless. These, monks, are the four persons existing and found in the world." The fifth.

6.

The First Discourse on Morality

136. "Monks, there are these four persons existing and found in the world. Which four? Here, monks, a certain person is not one who fulfils morality, not one who fulfils concentration, not one who fulfils wisdom.

Here again, monks, a certain person is one who fulfils morality, not one who fulfils concentration, not one who fulfils wisdom.

Here again, monks, a certain person is one who fulfils morality, one who fulfils concentration, not one who fulfils wisdom.

Here again, monks, a certain person is one who fulfils morality, one who fulfils concentration, one who fulfils wisdom. These, monks, are the four persons existing and found in the world." The sixth.

7.

The Second Discourse on Morality

137. "Monks, there are these four persons existing and found in the world. Which four? Here, monks, a certain person does not honour morality nor has morality as authority, does not honour concentration nor has concentration as authority, does not honour wisdom nor has wisdom as authority.

Here again, monks, a certain person honours morality and has morality as authority, but does not honour concentration nor has concentration as authority, does not honour wisdom nor has wisdom as authority.

Here again, monks, a certain person honours morality and has morality as authority, honours concentration and has concentration as authority, but does not honour wisdom nor has wisdom as authority.

Here again, monks, a certain person honours morality and has morality as authority, honours concentration and has concentration as authority, honours wisdom and has wisdom as authority. These, monks, are the four persons existing and found in the world." The seventh.

8.

The Discourse on Nearness

138. "Monks, there are these four persons existing and found in the world. Which four? One with body near but mind not near, one with body not near but mind near, one with body not near and mind not near, and one with body near and mind near.

And how, monks, is a person one with body near but mind not near? Here, monks, a certain person resorts to remote forest and woodland lodgings, secluded. There he thinks sensual thoughts, thinks thoughts of anger, thinks thoughts of violence. Thus, monks, a person is one with body near but mind not near.

And how, monks, is a person one with body not near but mind near? Here, monks, a certain person does not indeed resort to remote forest and woodland lodgings, secluded. There he thinks thoughts of renunciation, thinks thoughts of non-anger, thinks thoughts of non-violence. Thus, monks, a person is one with body not near but mind near.

And how, monks, is a person one with body not near and mind not near? Here, monks, a certain person does not indeed resort to remote forest and woodland lodgings, secluded. There he thinks sensual thoughts, thinks thoughts of anger, thinks thoughts of violence. Thus, monks, a person is one with body not near and mind not near.

And how, monks, is a person one with body near and mind near? Here, monks, a certain person resorts to remote forest and woodland lodgings, secluded. There he thinks thoughts of renunciation, thinks thoughts of non-anger, thinks thoughts of non-violence. Thus, monks, a person is one with body near and mind near. These, monks, are the four persons existing and found in the world." The eighth.

9.

The Discourse on the Teaching Teacher

139. "Monks, there are these four preachers of the Teaching. Which four? Here, monks, a certain preacher of the Teaching speaks little and not connected with meaning; and his assembly is not skilled in what is connected with meaning and what is not connected with meaning. Such a preacher of the Teaching, monks, goes by the term 'preacher of the Teaching' for such an assembly.

Here again, monks, a certain preacher of the Teaching speaks little and connected with meaning; and his assembly is skilled in what is connected with meaning and what is not connected with meaning. Such a preacher of the Teaching, monks, goes by the term 'preacher of the Teaching' for such an assembly.

Here again, monks, a certain preacher of the Teaching speaks much and not connected with meaning; and his assembly is not skilled in what is connected with meaning and what is not connected with meaning. Such a preacher of the Teaching, monks, goes by the term 'preacher of the Teaching' for such an assembly.

Here again, monks, a certain preacher of the Teaching speaks much and connected with meaning; and his assembly is skilled in what is connected with meaning and what is not connected with meaning. Such a preacher of the Teaching, monks, goes by the term 'preacher of the Teaching' for such an assembly. These, monks, are the four preachers of the Teaching." The ninth.

10.

The Discourse on the Debater

140. "Monks, there are these four speakers. Which four? There is, monks, a speaker who goes to exhaustion in meaning, but not in phrasing; there is, monks, a speaker who goes to exhaustion in phrasing, but not in meaning; there is, monks, a speaker who goes to exhaustion both in meaning and in phrasing; there is, monks, a speaker who goes to exhaustion neither in meaning nor in phrasing. These, monks, are the four speakers. This is impossible, monks, there is no chance that one possessed of the four analytical knowledges should go to exhaustion in meaning or in phrasing." The tenth.

The Person Chapter is the fourth.

Its summary:

5.

The Chapter on Splendours

1.

The Discourse on Radiance

141. "There are, monks, these four radiances. What are the four? The radiance of the moon, the radiance of the sun, the radiance of fire, the radiance of wisdom - these, monks, are the four radiances. This is the foremost of these four radiances, monks, namely the radiance of wisdom." The first.

2.

The Discourse on Luminosity

142. "There are, monks, these four radiances. What are the four? The radiance of the moon, the radiance of the sun, the radiance of fire, the radiance of wisdom - these, monks, are the four radiances. This is the foremost of these four radiances, monks, namely the radiance of wisdom." The second.

3.

The Discourse on Light

143. "Monks, there are these four lights. Which four? The light of the moon, the light of the sun, the light of fire, the light of wisdom - these, monks, are the four lights. This is the foremost of these four lights, monks, namely the light of wisdom." The third.

4.

The Discourse on Brilliance

144. "Monks, there are these four lights. Which four? The light of the moon, the light of the sun, the light of fire, the light of wisdom - these, monks, are the four lights. This is the foremost of these four lights, monks, namely the light of wisdom." The fourth.

5.

The Discourse on the Lamp

145. "Monks, there are these four lights. Which four? The light of the moon, the light of the sun, the light of fire, the light of wisdom - these, monks, are the four lights. This is the foremost of these four lights, monks, namely the light of wisdom." The fifth.

6.

The First Discourse on Time

146. "Monks, there are these four times. Which four? Hearing the Teaching at the right time, discussion of the Teaching at the right time, exploration at the right time, insight at the right time - these, monks, are the four times." The sixth.

7.

The Second Discourse on Time

147. "Monks, there are these four times which, when rightly developed and rightly pursued, gradually lead to the elimination of mental corruptions. Which four? Hearing the Teaching at the right time, discussion of the Teaching at the right time, exploration at the right time, insight at the right time - these, monks, are the four times which, when rightly developed and rightly pursued, gradually lead to the elimination of mental corruptions.

"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 ocean. Just so, monks, these four times, when rightly developed and rightly pursued, gradually lead to the elimination of mental corruptions." The seventh.

8.

The Discourse on Misconduct

148. "There are, monks, these four kinds of verbal misconduct. What are the four? Lying, divisive speech, harsh speech, idle chatter - these, monks, are the four kinds of verbal misconduct." The eighth.

9.

The Discourse on Good Conduct

149. "There are, monks, these four kinds of good verbal conduct. What are the four? Truthful speech, non-divisive speech, gentle speech, wise speech - these, monks, are the four kinds of good verbal conduct." The ninth.

10.

The Discourse on the Core

150. "Monks, there are these four substances. Which four? The substance of morality, the substance of concentration, the substance of wisdom, the substance of liberation - these, monks, are the four substances." The tenth.

The Radiance Chapter is the fifth.

Its summary:

The Third Fifty is complete.

4.

The Fourth Fifty

1.

The Chapter on Faculties

1.

The Discourse on the Faculties

151. "There are, monks, these four faculties. What are the four? The faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty - these, monks, are the four faculties." The first.

2.

The Discourse on the Power of Faith

152. "There are, monks, these four powers. What are the four? The power of faith, the power of energy, the power of mindfulness, the power of concentration - these, monks, are the four powers." The second.

3.

The Discourse on the Power of Wisdom

153. "There are, monks, these four powers. What are the four? The power of wisdom, the power of energy, the power of blamelessness, the power of inclusiveness - these, monks, are the four powers." The third.

4.

The Discourse on the Power of Mindfulness

154. "There are, monks, these four powers. What are the four? The power of mindfulness, the power of concentration, the power of blamelessness, the power of inclusiveness - these, monks, are the four powers." The fourth.

5.

The Discourse on the Power of Reflection

155. "There are, monks, these four powers. What are the four? The power of reflection, the power of meditative development, the power of blamelessness, the power of inclusiveness - these, monks, are the four powers." The fifth.

6.

The Discourse about Kappa

156. "There are, monks, these four incalculables of a cosmic cycle. What are the four? When, monks, a cosmic cycle contracts, it is not easy to reckon - so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years.

When, monks, a cosmic cycle remains contracted, it is not easy to reckon - so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years.

When, monks, a cosmic cycle expands, it is not easy to reckon - so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years.

When, monks, a cosmic cycle remains expanded, it is not easy to reckon - so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years. These, monks, are the four incalculables of a cosmic cycle." The sixth.

7.

The Discourse on Disease

157. "There are these two illnesses, monks. Which two? Bodily illness and mental illness. Beings are seen, monks, who claim health from bodily illness for even one year, who claim health for two years, who claim health for three years, who claim health for four years, who claim health for five years, who claim health for ten years, who claim health for twenty years, who claim health for thirty years, who claim health for forty years, who claim health for fifty years, who claim health for a hundred years, and even longer. Those beings, monks, are very rare in the world who claim health from mental illness even for a moment, except for those who have eliminated the mental corruptions.

"There are these four illnesses of one gone forth, monks. Which four? Here, monks, a monk is greedy, with vexation, discontented with whatsoever requisites of robes, almsfood, lodging and medicine for the sick. He, being greedy, with vexation, discontented with whatsoever requisites of robes, almsfood, lodging and medicine for the sick, directs an evil wish for the attainment of non-contempt, for the attainment of material gain, honour and fame. He stands up, strives, and endeavours for the attainment of non-contempt, for the attainment of material gain, honour and fame. He approaches families with reckoning, he sits down with reckoning, he speaks the Teaching with reckoning, he holds back excrement and urine with reckoning. These, monks, are the four illnesses of one gone forth.

"Therefore, monks, you should train thus - 'We will not be greedy, with vexation, discontented with whatsoever requisites of robes, almsfood, lodging and medicine for the sick; we will not direct an evil wish for the attainment of non-contempt, for the attainment of material gain, honour and fame; we will not stand up, we will not strive, we will not endeavour for the attainment of non-contempt, for the attainment of material gain, honour and fame; we will be patient with cold and heat, with hunger and thirst, with the contact of gadflies, mosquitoes, wind, sun, and creeping creatures, with ill-spoken and ill-expressed ways of speech; we will be ones who by nature endure arisen bodily feelings that are painful, sharp, rough, severe, disagreeable, unpleasant, and life-threatening.' Thus indeed, monks, should you train." The seventh.

8.

The Discourse on Decline

158. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks assented to the Venerable Sāriputta. The Venerable Sāriputta said this -

"Whoever indeed, friends, whether monk or nun, regards four qualities within oneself, the conclusion should be reached here - 'I am declining from wholesome mental states.' This is decline, declared by the Blessed One. Which four? Expansion of lust, expansion of hate, expansion of delusion, and his eye of wisdom does not penetrate the profound matters of the possible and impossible. Whoever indeed, friends, whether monk or nun, regards these four qualities within oneself, the conclusion should be reached here - 'I am declining from wholesome mental states.' This is decline, declared by the Blessed One.

"Whoever indeed, friends, whether monk or nun, regards four qualities within oneself, the conclusion should be reached here - 'I am not declining from wholesome mental states.' This is non-decline, declared by the Blessed One. Which four? Diminution of lust, diminution of hate, diminution of delusion, and his eye of wisdom penetrates the profound matters of the possible and impossible. Whoever indeed, friends, whether monk or nun, regards these four qualities within oneself, the conclusion should be reached here - 'I am not declining from wholesome mental states.' This is non-decline, declared by the Blessed One." The eighth.

9.

The Discourse on the Nun

159. Thus have I heard - On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita's park. Then a certain nun addressed a certain man - "Come, my good man, go to where the noble Ānanda is; having approached, in my name pay respect with your head at the noble Ānanda's feet - 'The nun of such and such a name, venerable sir, is sick, afflicted, severely ill. She pays respect with her head at the noble Ānanda's feet.' And say this: 'It would be good, venerable sir, if the noble Ānanda would approach the nuns' quarters where that nun is, out of compassion.'" "Yes, lady," that man replied to that nun and approached the Venerable Ānanda; having approached, he paid respect to the Venerable Ānanda and sat down to one side. Seated to one side, that man said this to the Venerable Ānanda -

"The nun of such and such a name, venerable sir, is sick, afflicted, severely ill. She pays respect with her head at the Venerable Ānanda's feet, and says thus - 'It would be good, venerable sir, if the Venerable Ānanda would approach the nuns' quarters where that nun is, out of compassion.'" The Venerable Ānanda consented by silence.

Then the Venerable Ānanda, having dressed, taking his bowl and robe, approached the nuns' quarters where that nun was. That nun saw the Venerable Ānanda coming from afar. Having seen him, she covered herself up to the head and lay down on the small bed. Then the Venerable Ānanda approached that nun; having approached, he sat down on the prepared seat. Having sat down, the Venerable Ānanda said this to that nun -

"This body, sister, has arisen from nutriment, in dependence on nutriment. Nutriment is to be abandoned. This body, sister, has arisen from craving, in dependence on craving. Craving is to be abandoned. This body, sister, has arisen from conceit, in dependence on conceit. Conceit is to be abandoned. This body, sister, has arisen from sexual intercourse. And the destruction of the bridge to sexual intercourse has been spoken of by the Blessed One.

"This body, sister, has arisen from nutriment, in dependence on nutriment. Nutriment is to be abandoned" - thus indeed this was said. Dependent on what was this said? Here, sister, a monk, having reflected wisely, takes food - "Not for amusement, not for intoxication, not for adornment, not for beautification, only for the presence and sustenance of this body, for the cessation of harm, for the support of the holy life. Thus: I shall ward off the old feeling and shall not give rise to a new feeling. And there will be for me progress, blamelessness, and comfortable dwelling." He, at a later time, in dependence on nutriment, abandons nutriment. "This body, sister, has arisen from nutriment, in dependence on nutriment. Nutriment is to be abandoned" - thus what was said, this was said dependent on that.

"This body, sister, has arisen from craving, in dependence on craving. Craving is to be abandoned" - thus indeed this was said. Dependent on what was this said? Here, sister, a monk hears - 'The monk of such and such a name, it is said, 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.' He thinks thus: 'When indeed will I too, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge myself, having attained, dwell in the liberation of mind and liberation by wisdom that are without mental corruptions!' He, at a later time, in dependence on craving, abandons craving. "This body, sister, has arisen from craving, in dependence on craving. Craving is to be abandoned" - thus what was said, this was said dependent on that.

"This body, sister, has arisen from conceit, in dependence on conceit. Conceit is to be abandoned" - thus indeed this was said. Dependent on what was this said? Here, sister, a monk hears - 'The monk of such and such a name, it is said, 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.' He thinks thus: "That venerable one indeed, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, will dwell in the liberation of mind and liberation by wisdom that are without mental corruptions; why then not I!" He, at a later time, in dependence on conceit, abandons conceit. "This body, sister, has arisen from conceit, in dependence on conceit. Conceit is to be abandoned" - thus what was said, this was said dependent on that.

"This body, sister, is arisen from sexual intercourse. And destruction of the bridge to sexual intercourse has been spoken of by the Blessed One."

Then that nun, having risen from the bed, having arranged her upper robe on one shoulder, having fallen at the Venerable Ānanda's feet with her head, said this to the Venerable Ānanda - "A transgression overcame me, venerable sir, as one who was foolish, as one who was confused, as one who was unwholesome, in that I acted thus. May the noble Ānanda accept my transgression as a transgression for the sake of restraint in the future." "Truly, sister, a transgression overcame you as one who was foolish, as one who was confused, as one who was unwholesome, in that you acted thus. But since you, sister, having seen the transgression as a transgression, make amends according to the Teaching, we accept it from you. For this is growth, sister, 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 ninth.

10.

The Discourse on the Fortunate One's Discipline

160. "Whether the Fortunate One is staying in the world or the discipline of the Fortunate One, 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.

"And what, monks, is the Fortunate One? Here, monks, a Tathāgata arises in the world, a Worthy One, a Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One. This, monks, is the Fortunate One.

"And what, monks, is the discipline of the Fortunate One? He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. This, monks, is the discipline of the Fortunate One. Thus whether the Fortunate One is staying in the world or the discipline of the Fortunate One, 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."

"There are these four things, monks, that lead to the decay and disappearance of the Good Teaching. Which four? Here, monks, monks learn a discourse that has been misapprehended, with wrongly placed phrasing. For wrongly placed phrasing, monks, the meaning too is wrongly inferred. This, monks, is the first thing that leads to the decay and disappearance of the Good Teaching.

"Furthermore, monks, monks are difficult to admonish, endowed with qualities that make them difficult to admonish, impatient, not receiving instruction respectfully. This, monks, is the second thing that leads to the decay and disappearance of the Good Teaching.

"Furthermore, monks, those monks who are very learned, who have learnt the collections, who are bearers of the Teaching, bearers of the monastic discipline, bearers of the matrices, they do not carefully teach the discourse to others. With their passing away, the discourse becomes cut off at the root, without refuge. This, monks, is the third thing that leads to the decay and disappearance of the Good Teaching.

"Furthermore, monks, the elder monks are luxurious, lax, forerunners in falling away, having laid down the responsibility for solitude, they do not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. Their later generation follows the example of what they have seen. They too are luxurious, lax, forerunners in falling away, having laid down the responsibility for solitude, they do not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This, monks, is the fourth thing that leads to the decay and disappearance of the Good Teaching. These, monks, are the four things that lead to the decay and disappearance of the Good Teaching."

"There are these four things, monks, that lead to the presence, non-decay, and non-disappearance of the Good Teaching. Which four? Here, monks, monks learn a discourse that has been rightly taken, with rightly placed phrasing. For rightly placed phrasing, monks, the meaning too is rightly inferred. This, monks, is the first thing that leads to the presence, non-decay, and non-disappearance of the Good Teaching.

"Furthermore, monks, monks are easy to admonish, endowed with qualities that make for being easy to admonish, patient, receiving instruction respectfully. This, monks, is the second thing that leads to the presence, non-decay, and non-disappearance of the Good Teaching.

"Furthermore, monks, those monks who are very learned, who have learnt the collections, who are bearers of the Teaching, bearers of the monastic discipline, bearers of the matrices, they carefully teach the discourses to others. Upon their passing, the discourse is not cut off at the root, it has a refuge. This, monks, is the third factor that leads to the presence, non-decay, and non-disappearance of the Good Teaching.

"Furthermore, monks, the elder monks are not luxurious, not lax, having laid down the responsibility for falling away, forerunners in solitude, they arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. Their later generation follows the example of what they have seen. They too are not luxurious, not lax, having laid down the responsibility for falling away, forerunners in solitude, they arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This, monks, is the fourth factor that leads to the presence, non-decay, and non-disappearance of the Good Teaching. These, monks, are the four factors that lead to the presence, non-decay, and non-disappearance of the Good Teaching." The tenth.

The Faculty Chapter is the first.

Its summary:

2.

The Chapter on Modes of Practice

1.

The Discourse in Brief

161. "There are, monks, these four practices. What are the four? The difficult practice with sluggish direct knowledge, the difficult practice with quick direct knowledge, the easy practice with sluggish direct knowledge, the easy practice with quick direct knowledge - these, monks, are the four practices." The first.

2.

The Discourse in Detail

162. "There are, monks, these four practices. What are the four? The difficult practice with sluggish direct knowledge, the difficult practice with quick direct knowledge, the easy practice with sluggish direct knowledge, the easy practice with quick direct knowledge.

"And what, monks, is the difficult practice with sluggish direct knowledge? Here, monks, someone is by nature of intense lust, and he constantly experiences suffering and displeasure born of lust. He is by nature of intense hate, and he constantly experiences suffering and displeasure born of hate. He is by nature of intense delusion, and he constantly experiences suffering and displeasure born of delusion. For him these five faculties become manifest as soft - the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty. He, due to the softness of these five faculties, slowly attains the immediacy condition for the elimination of mental corruptions. This is called, monks, the difficult practice with sluggish direct knowledge.

"And what, monks, is the difficult practice with quick direct knowledge? Here, monks, someone is by nature of intense lust, and he constantly experiences suffering and displeasure born of lust. He is by nature of intense hate, and he constantly experiences suffering and displeasure born of hate. He is by nature of intense delusion, and he constantly experiences suffering and displeasure born of delusion. For him these five faculties become manifest as exceeding - the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty. He, due to the exceeding nature of these five faculties, quickly attains the immediacy condition for the elimination of mental corruptions. This is called, monks, the difficult practice with quick direct knowledge.

"And what, monks, is the easy practice with sluggish direct knowledge? Here, monks, someone is by nature not of intense lust, and he does not constantly experience suffering and displeasure born of lust. He is by nature not of intense hate, and he does not constantly experience suffering and displeasure born of hate. He is by nature not of intense delusion, and he does not constantly experience suffering and displeasure born of delusion. For him these five faculties become manifest as soft - the faith faculty, etc. the wisdom faculty. He, due to the softness of these five faculties, slowly attains the immediacy condition for the elimination of mental corruptions. This is called, monks, the easy practice with sluggish direct knowledge.

"And what, monks, is the easy practice with quick direct knowledge? Here, monks, someone is by nature not of intense lust, and he does not constantly experience suffering and displeasure born of lust. He is by nature not of intense hate, and he does not constantly experience suffering and displeasure born of hate. He is by nature not of intense delusion, and he does not constantly experience suffering and displeasure born of delusion. For him these five faculties become manifest as exceeding - the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty. He, due to the exceeding nature of these five faculties, quickly attains the immediacy condition for the elimination of mental corruptions. This is called, monks, the easy practice with quick direct knowledge. These, monks, are the four practices." The second.

3.

The Discourse on Foulness

163. "There are, monks, these four practices. What are the four? The difficult practice with sluggish direct knowledge, the difficult practice with quick direct knowledge, the easy practice with sluggish direct knowledge, the easy practice with quick direct knowledge.

"And what, monks, is the difficult practice with sluggish direct knowledge? Here, monks, a monk dwells observing foulness in the body, perceiving repulsiveness in food, perceiving discontent in the whole world, observing impermanence in all activities; and the perception of death is well established internally for him. He dwells in dependence on these five powers of a trainee - the power of faith, the power of shame, the power of moral fear, the power of energy, the power of wisdom. For him these five faculties become manifest as soft - the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty. He, due to the softness of these five faculties, slowly attains the immediacy condition for the elimination of mental corruptions. This is called, monks, the difficult practice with sluggish direct knowledge.

"And what, monks, is the difficult practice with quick direct knowledge? Here, monks, a monk dwells observing foulness in the body, perceiving repulsiveness in food, perceiving discontent in the whole world, observing impermanence in all activities; and the perception of death is well established internally for him. He dwells in dependence on these five powers of a trainee - the power of faith, etc. the power of wisdom. For him these five faculties become manifest as exceeding - the faith faculty, etc. the wisdom faculty. He, due to the exceeding nature of these five faculties, quickly attains the immediacy condition for the elimination of mental corruptions. This is called, monks, the difficult practice with quick direct knowledge.

"And what, monks, is the easy practice with sluggish direct knowledge? Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion; with the subsiding of applied and sustained thought, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration; with the fading away of rapture, he dwells equanimous, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption; with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, he enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. He dwells in dependence on these five powers of a trainee - the power of faith, etc. the power of wisdom. For him these five faculties become manifest as soft - the faith faculty, etc. the wisdom faculty. He, due to the softness of these five faculties, slowly attains the immediacy condition for the elimination of mental corruptions. This is called, monks, the easy practice with sluggish direct knowledge.

"And what, monks, is the easy practice with quick direct knowledge? Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion... etc. the second meditative absorption... etc. the third meditative absorption... etc. he enters and dwells in the fourth meditative absorption. He dwells in dependence on these five powers of a trainee - the power of faith, the power of shame, the power of moral fear, the power of energy, the power of wisdom. For him these five faculties become manifest as exceeding - the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty. He, due to the exceeding nature of these five faculties, quickly attains the immediacy condition for the elimination of mental corruptions. This is called, monks, the easy practice with quick direct knowledge. These, monks, are the four practices." The third.

4.

The First Discourse on Endurance

164. "There are, monks, these four practices. What are the four? The practice of non-endurance, the practice of endurance, the practice of taming, the practice of calming. And what, monks, is the practice of non-endurance? Here, monks, a certain person reviles back one who reviles, irritates back one who irritates, quarrels back with one who quarrels. This is called, monks, the practice of non-endurance.

"And what, monks, is the practice of endurance? Here, monks, a certain person does not revile back one who reviles, does not irritate back one who irritates, does not quarrel back with one who quarrels. This is called, monks, the practice of endurance.

"And what, monks, is the practice of taming? Here, monks, a monk, having seen a form with the eye, is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it; he guards the eye-faculty; he commits to restraint of the eye-faculty. Having heard a sound with the ear... Having smelled an odour with the nose. Having tasted a flavour with the tongue. Having touched a tangible object with the body. Having cognised a mental object with the mind, he is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it; he guards the mind faculty; he commits to restraint of the mind faculty. This is called, monks, the practice of taming.

"And what, monks, is the practice of calming? Here, monks, a monk does not accept an arisen sensual thought, he abandons it, dispels it, calms it, puts an end to it, brings it to obliteration; an arisen thought of anger... etc. An arisen thought of violence... Whatever evil unwholesome mental states have arisen, he does not accept them, he abandons them, dispels them, calms them, puts an end to them, brings them to obliteration. This is called, monks, the practice of calming. These, monks, are the four practices." The fourth.

5.

The Second Discourse on Endurance

165. "There are, monks, these four practices. What are the four? The practice of non-endurance, the practice of endurance, the practice of taming, the practice of calming.

"And what, monks, is the practice of non-endurance? Here, monks, a certain person is not patient with cold and heat, with hunger and thirst, with the contact of gadflies, mosquitoes, wind, sun, and creeping creatures, with ill-spoken and ill-expressed ways of speech; he is one who by nature does not endure arisen bodily feelings that are painful, sharp, rough, severe, disagreeable, unpleasant, and life-threatening. This is called, monks, the practice of non-endurance.

"And what, monks, is the practice of endurance? Here, monks, a certain person is patient with cold and heat, with hunger and thirst, with the contact of gadflies, mosquitoes, wind, sun, and creeping creatures, with ill-spoken and ill-expressed ways of speech; he is one who by nature endures arisen bodily feelings that are painful, sharp, rough, severe, disagreeable, unpleasant, and life-threatening. This is called, monks, the practice of endurance.

"And what, monks, is the practice of taming? Here, monks, a monk, having seen a form with the eye, is not one who grasps at signs... etc. having heard a sound with the ear... Having smelled an odour with the nose. Having tasted a flavour with the tongue. Having touched a tangible object with the body. Having cognised a mental object with the mind, he is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it; he guards the mind faculty; he commits to restraint of the mind faculty. This is called, monks, the practice of taming.

"And what, monks, is the practice of calming? Here, monks, a monk does not accept an arisen sensual thought, he abandons it, dispels it, calms it, puts an end to it, brings it to obliteration; an arisen thought of anger... etc. An arisen thought of violence... Whatever evil unwholesome mental states have arisen, he does not accept them, he abandons them, dispels them, calms them, puts an end to them, brings them to obliteration. This is called, monks, the practice of calming. These, monks, are the four practices." The fifth.

6.

The Discourse on Both

166. "There are, monks, these four practices. What are the four? The difficult practice with sluggish direct knowledge, the difficult practice with quick direct knowledge, the easy practice with sluggish direct knowledge, the easy practice with quick direct knowledge.

"There, monks, that practice which is difficult with sluggish direct knowledge, this practice, monks, is declared to be inferior in both respects. Because this practice is difficult, by this it is declared to be inferior; because this practice is sluggish, by this it is declared to be inferior. This, monks, is a practice declared to be inferior in both respects.

"There, monks, that practice which is difficult with quick direct knowledge, this practice, monks, is declared to be inferior because of its difficulty.

"There, monks, that practice which is easy with sluggish direct knowledge, this practice, monks, is declared to be inferior because of its sluggishness.

"There, monks, that practice which is easy with quick direct knowledge, this practice, monks, is declared to be sublime in both respects. Because this practice is easy, by this it is declared to be sublime; because this practice is quick, by this it is declared to be sublime. This, monks, is a practice declared to be sublime in both respects. These, monks, are the four practices." The sixth.

7.

The Discourse to Mahāmoggallāna

167. Then the Venerable Sāriputta 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 -

"There are, friend Moggallāna, these four practices. What are the four? The difficult practice with sluggish direct knowledge, the difficult practice with quick direct knowledge, the easy practice with sluggish direct knowledge, the easy practice with quick direct knowledge. These, friend, are the four practices. Of these four practices, friend, following which practice has your mind become liberated from the mental corruptions by non-clinging?"

"There are, friend Sāriputta, these four practices. What are the four? The difficult practice with sluggish direct knowledge, the difficult practice with quick direct knowledge, the easy practice with sluggish direct knowledge, the easy practice with quick direct knowledge. These, friend, are the four practices. Of these four practices, friend, that practice which is difficult with quick direct knowledge - following this practice, my mind has become liberated from the mental corruptions by non-clinging." The seventh.

8.

The Discourse to Sāriputta

168. Then the Venerable Mahāmoggallāna 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 Mahāmoggallāna said this to the Venerable Sāriputta -

"There are, friend Sāriputta, these four practices. What are the four? The difficult practice with sluggish direct knowledge, the difficult practice with quick direct knowledge, the easy practice with sluggish direct knowledge, the easy practice with quick direct knowledge. These, friend, are the four practices. Of these four practices, friend, following which practice has your mind become liberated from the mental corruptions by non-clinging?"

"There are, friend Moggallāna, these four practices. What are the four? The difficult practice with sluggish direct knowledge, the difficult practice with quick direct knowledge, the easy practice with sluggish direct knowledge, the easy practice with quick direct knowledge. These, friend, are the four practices. Of these four practices, friend, that practice which is easy with quick direct knowledge - following this practice, my mind has become liberated from the mental corruptions by non-clinging." The eighth.

9.

The Discourse on With Activity

169. "Monks, there are these four persons existing and found in the world. Which four? Here, monks, a certain person is an attainer of final nibbāna through exertion in this very life. Here again, monks, a certain person is an attainer of final nibbāna through exertion upon the collapse of the body. Here again, monks, a certain person is an attainer of final nibbāna without exertion in this very life. Here again, monks, a certain person is an attainer of final nibbāna without exertion upon the collapse of the body.

"And how, monks, is a person an attainer of final nibbāna through exertion in this very life? Here, monks, a monk dwells observing foulness in the body, perceiving repulsiveness in food, perceiving discontent in the whole world, observing impermanence in all activities. And the perception of death is well established internally for him. He dwells in dependence on these five powers of a trainee - the power of faith, the power of shame, the power of moral fear, the power of energy, the power of wisdom. For him these five faculties become manifest as exceeding - the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty. He, due to the exceeding nature of these five faculties, is an attainer of final nibbāna through exertion in this very life. Thus, monks, a person is an attainer of final nibbāna through exertion in this very life.

"And how, monks, is a person an attainer of final nibbāna through exertion upon the collapse of the body? Here, monks, a monk dwells observing foulness in the body, perceiving repulsiveness in food, perceiving discontent in the whole world, observing impermanence in all activities. And the perception of death is well established internally for him. He dwells in dependence on these five powers of a trainee - the power of faith, the power of shame, the power of moral fear, the power of energy, the power of wisdom. For him these five faculties become manifest as soft - the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty. He, due to the softness of these five faculties, is an attainer of final nibbāna through exertion upon the collapse of the body. Thus, monks, a person is an attainer of final nibbāna through exertion upon the collapse of the body.

"And how, monks, is a person an attainer of final nibbāna without exertion in this very life? Here, monks, a monk, quite secluded from sensual pleasures, etc. the first meditative absorption, etc. the second meditative absorption... etc. the third meditative absorption... etc. he enters and dwells in the fourth meditative absorption. He dwells in dependence on these five powers of a trainee - the power of faith, etc. the power of wisdom. For him these five faculties become manifest as exceeding - the faith faculty, etc. the wisdom faculty. He, due to the exceeding nature of these five faculties, is an attainer of final nibbāna without exertion in this very life. Thus, monks, a person is an attainer of final nibbāna without exertion in this very life.

"And how, monks, is a person an attainer of final nibbāna without exertion upon the collapse of the body? Here, monks, a monk, quite secluded from sensual pleasures, etc. the first meditative absorption, etc. the second meditative absorption... etc. the third meditative absorption... etc. he enters and dwells in the fourth meditative absorption. He dwells in dependence on these five powers of a trainee - the power of faith, the power of shame, the power of moral fear, the power of energy, the power of wisdom. For him these five faculties... etc. the wisdom faculty. He, due to the softness of these five faculties, upon the collapse of the body, becomes an attainer of final nibbāna without exertion. Thus, monks, a person is an attainer of final nibbāna without exertion upon the collapse of the body. These, monks, are the four persons existing and found in the world." The ninth.

10.

The Discourse on the Yoked Pair

170. Thus have I heard - On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita's park. There the Venerable Ānanda addressed the monks - "Friends, monks!" "Friend," those monks assented to the Venerable Ānanda. The Venerable Ānanda said this -

"Whoever indeed, friends, whether monk or nun, declares the attainment of arahantship in my presence, all of them do so by four paths, or by one or other of them.

"Which four? Here, friends, a monk develops insight meditation preceded by serenity meditation. For him developing insight meditation preceded by serenity meditation, the path arises. He practises, develops, and cultivates that path. For him practising, developing, and cultivating that path, the mental fetters are abandoned, the underlying tendencies come to an end.

"Furthermore, friends, a monk develops serenity meditation preceded by insight meditation. For him developing serenity meditation preceded by insight meditation, the path arises. He practises, develops, and cultivates that path. For him practising, developing, and cultivating that path, the mental fetters are abandoned, the underlying tendencies come to an end.

"Furthermore, friends, a monk develops serenity and insight meditation in conjunction. For him developing serenity and insight meditation in conjunction, the path arises. He practises, develops, and cultivates that path. For him practising, developing, and cultivating that path, the mental fetters are abandoned, the underlying tendencies come to an end.

"Furthermore, friends, a monk's mind is seized by restlessness concerning the Teaching. There comes a time, friends, when that mind stands still internally, settles, becomes unified, becomes concentrated. For him the path arises. He practises, develops, and cultivates that path. For him practising, developing, and cultivating that path, the mental fetters are abandoned, the underlying tendencies come to an end.

"Whoever indeed, friends, whether monk or nun, declares the attainment of arahantship in my presence, all of them do so by these four paths, or by one or other of them." The tenth.

The Practice Chapter is the second.

Its summary:

3.

The Chapter on Volition

1.

The Discourse on Volition

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

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

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

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

"In these states, monks, ignorance is involved. But from the complete fading away and cessation of ignorance, 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."

"There are, monks, these four acquisitions of individual existence. Which four? There is, monks, an acquisition of individual existence in which one's own volition operates, not another's volition. There is, monks, an acquisition of individual existence in which another's volition operates, not one's own volition. There is, monks, an acquisition of individual existence in which both one's own volition operates and another's volition. There is, monks, an acquisition of individual existence in which neither one's own volition operates nor another's volition. These, monks, are the four acquisitions of individual existence."

When this was said, the Venerable Sāriputta said this to the Blessed One - "I, venerable sir, understand in detail the meaning of what the Blessed One has spoken in brief thus - 'There, venerable sir, that acquisition of individual existence in which one's own volition operates, not another's volition, because of one's own volition there is the passing away of those beings from that class of beings. There, venerable sir, that acquisition of individual existence in which another's volition operates, not one's own volition, because of another's volition there is the passing away of those beings from that class of beings. There, venerable sir, that acquisition of individual existence in which both one's own volition operates and another's volition, because of both one's own volition and another's volition there is the passing away of those beings from that class of beings. There, venerable sir, that acquisition of individual existence in which neither one's own volition operates nor another's volition, which gods should be seen by that?'" "The gods who have reached the plane of neither-perception-nor-non-perception, Sāriputta, should be seen by that."

"What, venerable sir, is the cause, what is the condition, whereby some beings here, having passed away from that realm, are ones who return, ones who come back to this state of being? But what, venerable sir, is the cause, what is the condition, whereby some beings here, having passed away from that realm, are non-returners, ones who do not come back to this state of being?" "Here, Sāriputta, for a certain person the lower mental fetters are not abandoned; he, in this very life, having attained the plane of neither-perception-nor-non-perception, dwells therein. He enjoys it, desires it, and finds happiness on account of it; established therein, inclined to it, dwelling in it frequently, not fallen away from it, when dying he is reborn in the company of the gods who have reached the plane of neither-perception-nor-non-perception. He, having passed away from there, is one who returns, one who comes back to this state of being.

"Here again, Sāriputta, for a certain person the lower mental fetters have been abandoned; he, in this very life, having attained the plane of neither-perception-nor-non-perception, dwells therein. He enjoys it, desires it, and finds happiness on account of it; established therein, inclined to it, dwelling in it frequently, not fallen away from it, when dying he is reborn in the company of the gods who have reached the plane of neither-perception-nor-non-perception. He, having passed away from there, is a non-returner, one who does not come back to this state of being.

"This, Sāriputta, is the cause, this is the condition, whereby some beings here, having passed away from that realm, are ones who return, ones who come back to this state of being. But this, Sāriputta, is the cause, this is the condition, whereby some beings here, having passed away from that realm, are non-returners, ones who do not come back to this state of being." The first.

2.

The Discourse on Classification

172. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks assented to the Venerable Sāriputta. The Venerable Sāriputta said this -

"Within a fortnight of my full ordination, friend, the analytical knowledge of meaning was realized by me, limitedly and by phrasing. That I tell in many ways, I teach, I make known, I establish, I make clear, I analyse, I elucidate. But whoever has uncertainty or doubt about this, let him question me. I will clear it up by explanation - present before us is the Teacher who is well skilled in these teachings.

"Within a fortnight of my full ordination, friend, the analytical knowledge of phenomena was realized by me, limitedly and by phrasing. That I tell in many ways, I teach, I make known, I establish, I make clear, I analyse, I elucidate. But whoever has uncertainty or doubt about this, let him question me. I will clear it up by explanation - present before us is the Teacher who is well skilled in these teachings.

"Within a fortnight of my full ordination, friend, the analytical knowledge of language was realized by me, limitedly and by phrasing. That I tell in many ways, I teach, I make known, I establish, I make clear, I analyse, I elucidate. But whoever has uncertainty or doubt about this, let him question me. I will clear it up by explanation - present before us is the Teacher who is well skilled in these teachings.

"Within a fortnight of my full ordination, friend, the analytical knowledge of discernment was realized by me, limitedly and by phrasing. That I tell in many ways, I teach, I make known, I establish, I make clear, I analyse, I elucidate. But whoever has uncertainty or doubt about this, let him question me. I will clear it up by explanation - present before us is the Teacher who is well skilled in these teachings." The second.

3.

The Discourse on Mahākoṭṭhika

173. Then the Venerable Mahākoṭṭhika 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 -

"Friend, from the complete fading away and cessation of the six sense bases of contact, is there something else?"

"Do not say so, friend."

"Friend, from the complete fading away and cessation of the six sense bases of contact, is there not something else?"

"Do not say so, friend."

"Friend, from the complete fading away and cessation of the six sense bases of contact, is there and is there not something else?"

"Do not say so, friend."

"Friend, from the complete fading away and cessation of the six sense bases of contact, is there neither nor is there not something else?"

"Do not say so, friend."

"When asked 'Friend, from the complete fading away and cessation of the six sense bases of contact, is there something else?' you say 'Do not say so, friend.' When asked 'Friend, from the complete fading away and cessation of the six sense bases of contact, is there not something else?' - you say 'Do not say so, friend.' When asked 'Friend, from the complete fading away and cessation of the six sense bases of contact, is there and is there not something else?' - you say 'Do not say so, friend.' When asked 'Friend, from the complete fading away and cessation of the six sense bases of contact, is there neither nor is there not something else?' - you say 'Do not say so, friend.' But in what way, friend, is the meaning of this statement to be seen?"

"Saying 'Friend, from the complete fading away and cessation of the six sense bases of contact, there is something else,' thus speaking one obsesses about what is free from obsession. Saying 'Friend, from the complete fading away and cessation of the six sense bases of contact, there is not something else,' thus speaking one obsesses about what is free from obsession. Saying 'Friend, from the complete fading away and cessation of the six sense bases of contact, there is and is not something else,' thus speaking one obsesses about what is free from obsession. Saying 'Friend, from the complete fading away and cessation of the six sense bases of contact, there neither is nor is not something else,' thus speaking one obsesses about what is free from obsession. Friend, as far as the destination of the six sense bases of contact extends, so far extends the destination of obsession; as far as the destination of obsession extends, so far extends the destination of the six sense bases of contact. Friend, from the complete fading away and cessation of the six sense bases of contact comes the cessation of obsession, the appeasement of obsession." The third.

4.

The Discourse on Ānanda

174. Then the Venerable Ānanda approached the Venerable Mahākoṭṭhika; having approached, he exchanged friendly greetings with the Venerable Mahākoṭṭhika. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Ānanda said this to the Venerable Mahākoṭṭhika -

"Friend, from the complete fading away and cessation of the six sense bases of contact, is there something else?"

"Do not say so, friend."

"Friend, from the complete fading away and cessation of the six sense bases of contact, is there not something else?"

"Do not say so, friend."

"Friend, from the complete fading away and cessation of the six sense bases of contact, is there and is there not something else?"

"Do not say so, friend."

"Friend, from the complete fading away and cessation of the six sense bases of contact, is there neither nor is there not something else?"

"Do not say so, friend."

"When asked 'Friend, from the complete fading away and cessation of the six sense bases of contact, is there something else?' - you say 'Do not say so, friend.' When asked 'Friend, from the complete fading away and cessation of the six sense bases of contact, is there not something else?' - you say 'Do not say so, friend.' When asked 'Friend, from the complete fading away and cessation of the six sense bases of contact, is there and is there not something else?' - you say 'Do not say so, friend.' When asked 'Friend, from the complete fading away and cessation of the six sense bases of contact, is there neither nor is there not something else?' - you say 'Do not say so, friend.' But in what way, friend, is the meaning of this statement to be seen?"

"Saying 'Friend, from the complete fading away and cessation of the six sense bases of contact, there is something else,' thus speaking one obsesses about what is free from obsession. Saying 'Friend, from the complete fading away and cessation of the six sense bases of contact, there is not something else,' thus speaking one obsesses about what is free from obsession. Saying 'Friend, from the complete fading away and cessation of the six sense bases of contact, there is and is not something else,' thus speaking one obsesses about what is free from obsession. Saying 'Friend, from the complete fading away and cessation of the six sense bases of contact, there neither is nor is not something else,' thus speaking one obsesses about what is free from obsession. Friend, as far as the destination of the six sense bases of contact extends, so far extends the destination of obsession. As far as the destination of obsession extends, so far extends the destination of the six sense bases of contact. Friend, from the complete fading away and cessation of the six sense bases of contact comes the cessation of obsession, the appeasement of obsession." The fourth.

5.

The Discourse on Upavāṇa

175. Then the Venerable Upavāṇa 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 Upavāṇa said this to the Venerable Sāriputta -

"Now what, friend Sāriputta, is one a maker of an end through true knowledge?"

"No indeed, friend."

"But, friend Sāriputta, is one a maker of an end through conduct?"

"No indeed, friend."

"But, friend Sāriputta, is one a maker of an end through true knowledge and conduct?"

"No indeed, friend."

"But, friend Sāriputta, is one a maker of an end apart from true knowledge and conduct?"

"No indeed, friend."

"'Now what, friend Sāriputta, is one a maker of an end through true knowledge?' - thus asked, you say 'No indeed, friend.' 'But, friend Sāriputta, is one a maker of an end through conduct?' - thus asked, you say 'No indeed, friend.' 'But, friend Sāriputta, is one a maker of an end through true knowledge and conduct?' - thus asked, you say 'No indeed, friend.' 'But, friend Sāriputta, is one a maker of an end apart from true knowledge and conduct?' - thus asked, you say 'No indeed, friend.' But in what way, friend, is one a maker of an end?"

"If, friend, one were a maker of an end through true knowledge, one still with clinging would be a maker of an end. If, friend, one were a maker of an end through conduct, one still with clinging would be a maker of an end. If, friend, one were a maker of an end through true knowledge and conduct, one still with clinging would be a maker of an end. If, friend, one were a maker of an end apart from true knowledge and conduct, a worldling would be a maker of an end. For a worldling, friend, is apart from true knowledge and conduct. One who has failed in conduct, friend, does not know and does not see as it really is. One accomplished in conduct knows and sees as it really is. Knowing and seeing as it really is, one is a maker of an end." The fifth.

6.

The Discourse on Request

176. "A faithful monk, monks, rightly imploring, should implore thus - 'May I be such 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.

"A faithful nun, monks, rightly imploring, should implore thus - 'May I be such 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.

"A faithful lay follower, monks, rightly imploring, should implore thus - 'May I be such 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.

"A faithful female lay follower, monks, rightly imploring, should implore thus - 'May I be such 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." The sixth.

7.

The Discourse on Rāhula

177. 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 -

"Rāhula, both the internal solid element and the external solid element are just the solid element. That - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the solid element, one makes the mind dispassionate towards the solid element.

"Rāhula, both the internal liquid element and the external liquid element are just the liquid element. That - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the liquid element, one makes the mind dispassionate towards the liquid element.

"Rāhula, both the internal heat element and the external heat element are just the heat element. That - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the heat element, one makes the mind dispassionate towards the heat element.

"Rāhula, both the internal air element and the external air element are just the air element. That - 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the air element, one makes the mind dispassionate towards the air element.

"When, Rāhula, a monk does not regard anything as self or as what belongs to a self in these four elements, this is called, Rāhula, a monk who has cut off craving, turned back the mental fetters, through the complete full realization of conceit has made an end of suffering." The seventh.

8.

The Discourse on the Dirty Pool

178. "Monks, there are these four persons existing and found in the world. Which four? Here, monks, a monk, having attained a certain peaceful liberation of mind, dwells in it. He attends to the cessation of identity. As he attends to the cessation of identity, his mind does not spring forward towards the cessation of identity, does not become clear, does not become settled, does not become resolved. For such a monk, monks, the cessation of identity is not to be expected. Just as, monks, a man might grasp a branch with a hand smeared with resin, his hand would stick, would be caught, would be bound; just so, monks, a monk, having attained a certain peaceful liberation of mind, dwells in it. He attends to the cessation of identity. As he attends to the cessation of identity, his mind does not spring forward towards the cessation of identity, does not become clear, does not become settled, does not become resolved. For such a monk, monks, the cessation of identity is not to be expected.

Here again, monks, a monk, having attained a certain peaceful liberation of mind, dwells in it. He attends to the cessation of identity. As he attends to the cessation of identity, his mind springs forward towards the cessation of identity, becomes clear, becomes settled, becomes resolved. For such a monk, monks, the cessation of identity is to be expected. Just as, monks, a man might grasp a branch with a clean hand, his hand would indeed not stick, would not be caught, would not be bound; just so, monks, a monk, having attained a certain peaceful liberation of mind, dwells in it. He attends to the cessation of identity. As he attends to the cessation of identity, his mind springs forward towards the cessation of identity, becomes clear, becomes settled, becomes resolved. For such a monk, monks, the cessation of identity is to be expected.

Here again, monks, a monk, having attained a certain peaceful liberation of mind, dwells in it. He attends to the breaking through of ignorance. As he attends to the breaking through of ignorance, his mind does not spring forward towards the breaking through of ignorance, does not become clear, does not become settled, does not become resolved. For such a monk, monks, the breaking through of ignorance is not to be expected. Just as, monks, there is a dirty pool many years old. If a man were to close off its inlets and open its outlets, and the rain god were not to send down proper showers. Thus indeed, monks, for that dirty pool, the breaking of the embankment is not to be expected. Just so, monks, a monk, having attained a certain peaceful liberation of mind, dwells in it. He attends to the breaking through of ignorance. As he attends to the breaking through of ignorance, his mind does not spring forward towards the breaking through of ignorance, does not become clear, does not become settled, does not become resolved. For such a monk, monks, the breaking through of ignorance is not to be expected.

Here again, monks, a monk, having attained a certain peaceful liberation of mind, dwells in it. He attends to the breaking through of ignorance. As he attends to the breaking through of ignorance, his mind springs forward towards the breaking through of ignorance, becomes clear, becomes settled, becomes resolved. Thus indeed, monks, for that monk the breaking through of ignorance is to be expected. Just as, monks, there is a dirty pool many years old. If a man were to open its inlets and close its outlets, and the rain god were to send down proper showers. Thus indeed, monks, for that dirty pool the breaking through of the embankment is to be expected. Just so, monks, a monk, having attained a certain peaceful liberation of mind, dwells in it. He attends to the breaking through of ignorance. As he attends to the breaking through of ignorance, his mind springs forward towards the breaking through of ignorance, becomes clear, becomes settled, becomes resolved. Thus indeed, monks, for that monk the breaking through of ignorance is to be expected. These, monks, are the four persons existing and found in the world." The eighth.

9.

The Discourse on Nibbāna

179. Then the Venerable Ānanda 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 Ānanda said this to the Venerable Sāriputta - "What now, friend Sāriputta, is the cause, what is the condition, whereby some beings here do not attain final nibbāna in this very life?"

"Here, friend Ānanda, beings do not understand as it really is: 'These are perceptions conducive to relinquishment', do not understand as it really is: 'These are perceptions connected with duration', do not understand as it really is: 'These are perceptions leading to distinction', do not understand as it really is: 'These are perceptions partaking of penetration'. This, friend Ānanda, is the cause, this is the condition, whereby some beings here do not attain final nibbāna in this very life."

"But what, friend Sāriputta, is the cause, what is the condition, whereby some beings here attain final nibbāna in this very life?" "Here, friend Ānanda, beings understand as it really is: 'These are perceptions conducive to relinquishment', understand as it really is: 'These are perceptions connected with duration', understand as it really is: 'These are perceptions leading to distinction', understand as it really is: 'These are perceptions partaking of penetration'. This, friend Ānanda, is the cause, this is the condition, whereby some beings here attain final nibbāna in this very life." The ninth.

10.

The Discourse on the Great References

180. On one occasion the Blessed One was dwelling at Bhoganagara in the Ānanda shrine. 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, these four great references. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

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

"Here again, monks, a monk might say thus: 'Face to face with the Blessed One I heard this, friend, face to face I received it - this is the Teaching, this is the monastic discipline, this is the Teacher's instruction.' That monk's words, monks, should neither be delighted in nor protested against. Without delighting in and without protesting against, having thoroughly learnt those terms and phrases, they should be traced back to the discourses and compared with the monastic discipline. If, when being traced back to the discourses and compared with the monastic discipline, they do fit into the discourses and agree with the monastic discipline, the conclusion should be reached here: 'Certainly, this is the word of that Blessed One, the Worthy One, the Perfectly Self-awakened One; and it has been rightly taken by this monk.' This, monks, you should remember as the first great reference.

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

"Here again, monks, a monk might say thus: 'In such and such a residence a monastic community dwells with elders and leaders. Face to face with that monastic community I heard this, face to face I received it - this is the Teaching, this is the monastic discipline, this is the Teacher's instruction.' That monk's words, monks, should neither be delighted in nor protested against. Without delighting in and without protesting against, having thoroughly learnt those terms and phrases, they should be traced back to the discourses and compared with the monastic discipline. If, when being traced back to the discourses and compared with the monastic discipline, they do fit into the discourses and agree with the monastic discipline, the conclusion should be reached here: 'Certainly, this is the word of that Blessed One, the Worthy One, the Perfectly Self-awakened One; and it has been rightly taken by that monastic community.' This, monks, you should remember as the second great reference.

"Here again, monks, a monk might say thus: 'In such and such a residence several elder monks dwell who are very learned, who have learnt the collections, who are bearers of the Teaching, bearers of the monastic discipline, bearers of the matrices. Face to face with those elders I heard this, face to face I received it: this is the Teaching, this is the monastic discipline, this is the Teacher's instruction.' That monk's words, monks, should neither be delighted in nor protested against. Without delighting in and without protesting against, having thoroughly learnt those terms and phrases, they should be traced back to the discourses and compared with the monastic discipline. If, when being traced back to the discourses and compared with the monastic discipline, they do not fit into the discourses and do not agree with the monastic discipline, the conclusion should be reached here: 'Certainly, this is not the word of that Blessed One, the Worthy One, the Perfectly Self-awakened One; and it has been misapprehended by those elders.' Thus, monks, you should reject it.

"Here again, monks, a monk might say thus: 'In such and such a residence several elder monks dwell who are very learned, who have learnt the collections, who are bearers of the Teaching, bearers of the monastic discipline, bearers of the matrices. Face to face with those elders I heard this, face to face I received it: this is the Teaching, this is the monastic discipline, this is the Teacher's instruction.' That monk's words, monks, should neither be delighted in nor protested against. Without delighting in and without protesting against, having thoroughly learnt those terms and phrases, they should be traced back to the discourses and compared with the monastic discipline. If, when being traced back to the discourses and compared with the monastic discipline, they do fit into the discourses and agree with the monastic discipline, the conclusion should be reached here: 'Certainly, this is the word of that Blessed One, the Worthy One, the Perfectly Self-awakened One; and it has been rightly taken by those elders.' This, monks, you should remember as the third great reference.

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

"Here again, monks, a monk might say thus: 'In such and such a residence there dwells a single elder monk who is very learned, who has learnt the collections, a bearer of the Teaching, a bearer of the monastic discipline, a bearer of the matrices. Face to face with that elder I heard this, face to face I received it: this is the Teaching, this is the monastic discipline, this is the Teacher's instruction.' That monk's words, monks, should neither be delighted in nor protested against. Without delighting in and without protesting against, having thoroughly learnt those terms and phrases, they should be traced back to the discourses and compared with the monastic discipline. If, when being traced back to the discourses and compared with the monastic discipline, they do fit into the discourses and agree with the monastic discipline, the conclusion should be reached here: 'Certainly, this is the word of that Blessed One, the Worthy One, the Perfectly Self-awakened One; and it has been rightly taken by that elder.' This, monks, is the fourth great reference that you should keep. These, monks, are the four great references." The tenth.

The Intentional Chapter is the third.

Its summary:

4.

The Chapter on Brahmins

1.

The Discourse on the Warrior

181. "Monks, a warrior possessed of four factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself. Which four? Here, monks, a warrior is skilled in places, one who shoots far, one who shoots as quickly as lightning, and one who breaks open a great body. Monks, a warrior possessed of these four factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself. Just so, monks, a monk possessed of four qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. Which four? Here, monks, a monk is skilled in places, one who shoots far, one who shoots as quickly as lightning, and one who breaks open a great body.

"And how, monks, is a monk skilled in places? Here, monks, a monk is virtuous, etc. having accepted the training rules he trains in them. Thus, monks, a monk is skilled in places.

"And how, monks, is a monk one who shoots far? Here, monks, a monk, 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 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, monks, a monk is one who shoots far.

"And how, monks, is a monk one who shoots as quickly as lightning? Here, monks, a monk understands as it really is: 'This is suffering', etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a monk is one who shoots as quickly as lightning.

"And how, monks, is a monk one who breaks open a great body? Here, monks, a monk is one who breaks open the great mass of ignorance. Thus, monks, a monk is one who breaks open a great body. Monks, a monk possessed of these four qualities is worthy of offerings, etc. an unsurpassed field of merit for the world." The first.

2.

The Discourse on the Surety

182. "Monks, for four things there is no surety - whether ascetic or brahmin or god or Māra or Brahmā or anyone in the world.

"Which four? 'May what is subject to ageing not age' - there is no surety for this - whether ascetic or brahmin or god or Māra or Brahmā or anyone in the world; 'May what is subject to disease not fall ill' - there is no surety for this - whether ascetic or brahmin or god or Māra or Brahmā or anyone in the world; 'May what is subject to death not die' - there is no surety for this - whether ascetic or brahmin or god or Māra or Brahmā or anyone in the world; 'May the result of those evil actions done by oneself in the past, which are subject to defilement, leading to rebirth, giving trouble, with painful results, leading to future birth, ageing, and death, not arise' - there is no surety for this - whether ascetic or brahmin or god or Māra or Brahmā or anyone in the world.

"Monks, for these four things there is no surety - whether ascetic or brahmin or god or Māra or Brahmā or anyone in the world." The second.

3.

The Discourse on What Was Heard

183. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then the brahmin Vassakāra, the chief minister of Magadha, approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Vassakāra, the chief minister of Magadha, said this to the Blessed One -

"Indeed, Master Gotama, I hold such a doctrine and such a view - 'Whoever speaks what is seen - "Thus it was seen by me," there is no fault in that; whoever speaks what is heard - "Thus it was heard by me," there is no fault in that; whoever speaks what is sensed - "Thus it was sensed by me," there is no fault in that; whoever speaks what is cognised - "Thus it was cognised by me," there is no fault in that.'"

"I do not, brahmin, say that all that is seen should be spoken; nor do I, brahmin, say that all that is seen should not be spoken; I do not, brahmin, say that all that is heard should be spoken; nor do I, brahmin, say that all that is heard should not be spoken; I do not, brahmin, say that all that is sensed should be spoken; nor do I, brahmin, say that all that is sensed should not be spoken; I do not, brahmin, say that all that is cognised should be spoken; nor do I, brahmin, say that all that is cognised should not be spoken.

"For, brahmin, when for one speaking what is seen unwholesome mental states increase and wholesome mental states decline, I say such a thing seen should not be spoken. But, brahmin, when for one not speaking what is seen wholesome mental states decline and unwholesome mental states increase, I say such a thing seen should be spoken.

"For, brahmin, when for one speaking what is heard unwholesome mental states increase and wholesome mental states decline, I say such a thing heard should not be spoken. But, brahmin, when for one not speaking what is heard wholesome mental states decline and unwholesome mental states increase, I say such a thing heard should be spoken.

"For, brahmin, when for one speaking what is sensed unwholesome mental states increase and wholesome mental states decline, I say such a thing sensed should not be spoken. But, brahmin, when for one not speaking what is sensed wholesome mental states decline and unwholesome mental states increase, I say such a thing sensed should be spoken.

"For, brahmin, when for one speaking what is cognised unwholesome mental states increase and wholesome mental states decline, I say such a thing cognised should not be spoken. But, brahmin, when for one not speaking what is cognised wholesome mental states decline and unwholesome mental states increase, I say such a thing cognised should be spoken."

Then the brahmin Vassakāra, the chief minister of Magadha, having delighted in and given thanks for what the Blessed One had said, rose from his seat and departed. The third.

4.

The Discourse on Fearlessness

184. Then the brahmin Jāṇussoṇi approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Jāṇussoṇi said this to the Blessed One -

"Indeed, Master Gotama, I hold such a doctrine and such a view - 'There is no one who, being subject to death, does not fear, does not experience terror of death.'" "There is, brahmin, one who, being subject to death, fears, experiences terror of death; but there is, brahmin, one who, being subject to death, does not fear, does not experience terror of death.

"And which, brahmin, being subject to death, fears, experiences terror of death? Here, brahmin, a certain person is not free from lust towards sensual pleasures, with non-disappearance of desire, with non-disappearance of affection, with non-disappearance of thirst, with non-disappearance of fever, with non-disappearance of craving. A certain serious disease afflicts him. For him, afflicted by a certain serious disease, it occurs thus - 'Alas, dear sensual pleasures will leave me, and I will leave dear sensual pleasures.' He grieves, is wearied, laments, beats his breast and wails, falls into confusion. This, brahmin, being subject to death, fears, experiences terror of death.

"Furthermore, brahmin, here a certain person is not free from lust towards the body, with non-disappearance of desire, with non-disappearance of affection, with non-disappearance of thirst, with non-disappearance of fever, with non-disappearance of craving. A certain serious disease afflicts him. For him, afflicted by a certain serious disease, it occurs thus - 'Alas, the dear body will leave me, and I will leave the dear body.' He grieves, is wearied, laments, beats his breast and wails, falls into confusion. This too, brahmin, being subject to death, fears, experiences terror of death.

"Furthermore, brahmin, here a certain person has not done good, has not done what is wholesome, has not made a shelter for the fearful, has done evil, has done what is cruel, has done what is wrong. A certain serious disease afflicts him. For him, afflicted by a certain serious disease, it occurs thus - 'Indeed I have not done what is good, I have not done what is wholesome, I have not made a shelter for the fearful; I have done evil, I have done what is cruel, I have done what is wrong. As far as, friend, is the destination of those who have not done good, who have not done what is wholesome, who have not made a shelter for the fearful, who have done evil, who have done what is cruel, who have done what is wrong - to that destination I shall go after death.' He grieves, is wearied, laments, beats his breast and wails, falls into confusion. This too, brahmin, being subject to death, fears, experiences terror of death.

"Furthermore, brahmin, here a certain person is one who doubts, who is uncertain, who has not reached a conclusion regarding the Good Teaching. A certain serious disease afflicts him. For him, afflicted by a certain serious disease, it occurs thus - 'Indeed I am one who doubts, who is uncertain, who has not reached a conclusion regarding the Good Teaching.' He grieves, is wearied, laments, beats his breast and wails, falls into confusion. This too, brahmin, being subject to death, fears, experiences terror of death. These, brahmin, are the four who, being subject to death, fear, experience terror of death.

"And which, brahmin, being subject to death, does not fear, does not experience terror of death? Here, brahmin, a certain person is free from lust towards sensual pleasures, with disappearance of desire, with disappearance of affection, with disappearance of thirst, with disappearance of fever, with disappearance of craving. A certain serious disease afflicts him. For him, touched by a certain serious illness, it does not occur thus - 'Alas, dear sensual pleasures will leave me, and I will leave dear sensual pleasures.' He does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. This, brahmin, being subject to death, does not fear, does not experience terror of death.

"Furthermore, brahmin, here a certain person is free from lust towards the body, with disappearance of desire, with disappearance of affection, with disappearance of thirst, with disappearance of fever, with disappearance of craving. A certain serious disease afflicts him. For him, touched by a certain serious illness, it does not occur thus - 'Alas, the dear body will leave me, and I will leave the dear body.' He does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. This too, brahmin, being subject to death, does not fear, does not experience terror of death.

"Furthermore, brahmin, here a certain person has not done evil, has not done what is cruel, has not done what is wrong, has done what is good, has done what is wholesome, has made a shelter for the fearful. A certain serious disease afflicts him. For him, afflicted by a certain serious disease, it occurs thus - 'Indeed I have not done evil, I have not done what is cruel, I have not done what is wrong; I have done what is good, I have done what is wholesome, I have made a shelter for the fearful. As far as, friend, is the destination of those who have not done evil, who have not done what is cruel, who have not done what is wrong, who have done good, who have done what is wholesome, who have made a shelter for the fearful - to that destination I shall go after death.' He does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. This too, brahmin, being subject to death, does not fear, does not experience terror of death.

"Furthermore, brahmin, here a certain person is one who does not doubt, who is not uncertain, who has reached a conclusion regarding the Good Teaching. A certain serious disease afflicts him. For him, afflicted by a certain serious disease, it occurs thus - 'Indeed I am one who does not doubt, who is not uncertain, who has reached a conclusion regarding the Good Teaching.' He does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. This too, brahmin, being subject to death, does not fear, does not experience terror of death. These, brahmin, are the four who, being subject to death, do not fear, do not experience terror of death."

"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 fourth.

5.

The Discourse on the Brahmin's Truth

185. On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. Now at that time several well-known wandering ascetics were dwelling at the wanderers' park on the bank of the Sappinī, as follows - Annabhāra, Varadhara, and the wandering ascetic Sakuludāyī, and other well-known wandering ascetics. Then the Blessed One, in the afternoon, having emerged from seclusion, approached the wanderers' park on the bank of the Sappinī.

Now at that time, when those heterodox wandering ascetics were sitting together assembled, this discussion arose - "Thus also are the brahmin truths, thus also are the brahmin truths." Then the Blessed One approached those wandering ascetics; having approached, he sat down on the prepared seat. Having sat down, the Blessed One said this to those wandering ascetics -

"What discussion were you having as you sat together here, wandering ascetics? And what was the conversation that was interrupted?" "Here, Master Gotama, when we were sitting together assembled, this discussion arose - 'Thus also are the brahmin truths, thus also are the brahmin truths.'"

"There are, wandering ascetics, these four brahmin truths that I have realised by direct knowledge myself and proclaimed. What are the four? Here, wandering ascetics, a brahmin speaks thus - 'All living beings are not to be killed.' Thus speaking, the brahmin speaks truth, not falsehood. He does not imagine on account of that 'I am an ascetic,' does not imagine 'I am a brahmin,' does not imagine 'I am superior,' does not imagine 'I am equal,' does not imagine 'I am inferior.' But rather, having directly known whatever truth is there, he is practising for sympathy and compassion towards living beings only.

"Furthermore, wandering ascetics, a brahmin speaks thus - 'All sensual pleasures are impermanent, suffering, subject to change.' Thus speaking, the brahmin speaks truth, not falsehood. He does not imagine on account of that 'I am an ascetic,' does not imagine 'I am a brahmin,' does not imagine 'I am superior,' does not imagine 'I am equal,' does not imagine 'I am inferior.' But rather, having directly known whatever truth is there, he is practising for disenchantment, dispassion, and cessation towards sensual pleasures only.

"Furthermore, wandering ascetics, a brahmin speaks thus - 'All existences are impermanent, etc. he is practising for disenchantment, dispassion, and cessation towards existences only.

"Furthermore, wandering ascetics, a brahmin speaks thus - 'I am not anywhere a possession of anyone, nor is there anywhere in anything a possession of mine.' Thus speaking, the brahmin speaks truth, not falsehood. He does not imagine on account of that 'I am an ascetic,' does not imagine 'I am a brahmin,' does not imagine 'I am superior,' does not imagine 'I am equal,' does not imagine 'I am inferior.' But rather, having directly known whatever truth is there, he is practising the practice of nothingness only. These, wandering ascetics, are the four brahmin truths that I have realised by direct knowledge myself and proclaimed." The fifth.

6.

The Discourse on the Tunnel

186. 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 - "By what, venerable sir, is the world led, by what is the world dragged about, and under the control of what arisen does it come?"

"Good, good, monk! Good indeed is your penetration, monk, good is your discernment, excellent is your inquiry. For thus indeed you ask, monk - 'By what, venerable sir, is the world led, by what is the world dragged about, and under the control of what arisen does it come?'" "Yes, venerable sir." "By mind, monk, the world is led, by mind it is dragged about, under the control of mind arisen it comes."

"Good, venerable sir," that monk, having delighted in and given thanks for what the Blessed One had said, asked the Blessed One a further question - "'Very learned, a bearer of the Teaching, very learned, a bearer of the Teaching', venerable sir, is said. In what respect, venerable sir, is one very learned, a bearer of the Teaching?"

"Good, good, monk! Good indeed is your penetration, monk, good is your discernment, excellent is your inquiry. For thus indeed you ask, monk - 'Very learned, a bearer of the Teaching, very learned, a bearer of the Teaching', venerable sir, is said. In what respect, venerable sir, is one very learned, a bearer of the Teaching?'" "Yes, venerable sir." "Many indeed, monk, are the teachings taught by me - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. If, monk, even of a four-line verse, having understood the meaning and having understood the Teaching, one is practising in accordance with the Teaching, it is fitting to say 'very learned, a bearer of the Teaching'."

"Good, venerable sir," that monk, having delighted in and given thanks for what the Blessed One had said, asked the Blessed One a further question - "'Learned, of penetrative wisdom, learned, of penetrative wisdom', venerable sir, is said. In what respect, venerable sir, is one learned, of penetrative wisdom?"

"Good, good, monk! Good indeed is your penetration, monk, good is your discernment, excellent is your inquiry. For thus indeed you ask, monk - 'Learned, of penetrative wisdom, learned, of penetrative wisdom', venerable sir, is said. In what respect, venerable sir, is one learned, of penetrative wisdom?'" "Yes, venerable sir." "Here, monk, a monk has heard 'This is suffering', and having penetrated the meaning with wisdom, he sees; he has heard 'This is the origin of suffering', and having penetrated the meaning with wisdom, he sees; he has heard 'This is the cessation of suffering', and having penetrated the meaning with wisdom, he sees; he has heard 'This is the practice leading to the cessation of suffering', and having penetrated the meaning with wisdom, he sees. Thus, monk, one is learned, of penetrative wisdom."

"Good, venerable sir," that monk, having delighted in and given thanks for what the Blessed One had said, asked the Blessed One a further question - "'Wise and of great wisdom, wise and of great wisdom', venerable sir, is said. In what respect, venerable sir, is one wise and of great wisdom?"

"Good, good, monk! Good indeed is your penetration, monk, good is your discernment, excellent is your inquiry. For thus indeed you ask, monk - 'Wise and of great wisdom, wise and of great wisdom', venerable sir, is said. In what respect, venerable sir, is one wise and of great wisdom?" "Yes, venerable sir." "Here, monk, one who is wise and of great wisdom does not intend for affliction of oneself, does not intend for affliction of others, does not intend for affliction of both, but thinks thinking only of the welfare of oneself, the welfare of others, the welfare of both, and the welfare of the whole world. Thus, monk, one is wise and of great wisdom." The sixth.

7.

The Discourse on Vassakāra

187. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then the brahmin Vassakāra, the chief minister of Magadha, approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Vassakāra, the chief minister of Magadha, said this to the Blessed One -

"Would, Master Gotama, a bad person know a bad person - 'This person is a bad person'?" "This is impossible, brahmin, there is no chance that a bad person would know a bad person - 'This person is a bad person'." "But would, Master Gotama, a bad person know a good person - 'This person is a good person'?" "This too, brahmin, is impossible, there is no chance that a bad person would know a good person - 'This person is a good person'." "Would, Master Gotama, a good person know a good person - 'This person is a good person'?" "There is this possibility, brahmin, that a good person would know a good person - 'This person is a good person'." "But would, Master Gotama, a good person know a bad person - 'This person is a bad person'?" "This too indeed, brahmin, is a possibility that a good person would know a bad person - 'This person is a bad person'."

"It is wonderful, Master Gotama, it is marvellous, Master Gotama! How well spoken is this by Master Gotama - 'This is impossible, brahmin, there is no chance that a bad person would know a bad person - this person is a bad person. This too, brahmin, is impossible, there is no chance that a bad person would know a good person - this person is a good person. There is this possibility, brahmin, that a good person would know a good person - this person is a good person. This too indeed, brahmin, is a possibility that a good person would know a bad person - this person is a bad person'."

"On one occasion, Master Gotama, in the assembly of the brahmin Todeyya, they were speaking censure of others - 'This King Eḷeyya is foolish, he is devoted to the ascetic Rāmaputta, and he performs such supreme respect towards the ascetic Rāmaputta, namely paying respect, rising up in respect, salutation with joined palms, and doing the proper duties.' These attendants of King Eḷeyya are also foolish - Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba, and Aggivessa, who are devoted to the ascetic Rāmaputta, and they perform such supreme respect towards the ascetic Rāmaputta, namely paying respect, rising up in respect, salutation with joined palms, and doing the proper duties. The brahmin Todeyya leads them by this method. What do you think, sirs, is King Eḷeyya wise, in matters to be done and matters requiring extra attention, in matters to be spoken and matters requiring extra speech, more capable of seeing what is beneficial than those capable of seeing what is beneficial? 'Yes, sir, King Eḷeyya is wise, in matters to be done and matters requiring extra attention, in matters to be spoken and matters requiring extra speech, more capable of seeing what is beneficial than those capable of seeing what is beneficial.'

"Because, sir, the ascetic Rāmaputta is wiser than King Eḷeyya who is wise, in matters to be done and matters requiring extra attention, in matters to be spoken and matters requiring extra speech, more capable of seeing what is beneficial than one capable of seeing what is beneficial, therefore King Eḷeyya is devoted to the ascetic Rāmaputta, and he performs such supreme respect towards the ascetic Rāmaputta, namely paying respect, rising up in respect, salutation with joined palms, and doing the proper duties."

"What do you think, sirs, are the attendants of King Eḷeyya wise - Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba, and Aggivessa, in matters to be done and matters requiring extra attention, in matters to be spoken and matters requiring extra speech, more capable of seeing what is beneficial than those capable of seeing what is beneficial? 'Yes, sir, the attendants of King Eḷeyya are wise - Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba, and Aggivessa, in matters to be done and matters requiring extra attention, in matters to be spoken and matters requiring extra speech, more capable of seeing what is beneficial than those capable of seeing what is beneficial.'

"Because, sir, the ascetic Rāmaputta is wiser than the wise attendants of King Eḷeyya, in matters to be done and matters requiring extra attention, in matters to be spoken and matters requiring extra speech, more capable of seeing what is beneficial than those capable of seeing what is beneficial, therefore the attendants of King Eḷeyya are devoted to the ascetic Rāmaputta; and they perform such supreme respect towards the ascetic Rāmaputta, namely paying respect, rising up in respect, salutation with joined palms, and doing the proper duties."

"It is wonderful, Master Gotama, it is marvellous, Master Gotama! How well spoken is this by Master Gotama - 'This is impossible, brahmin, there is no chance that a bad person would know a bad person - this person is a bad person. This too, brahmin, is impossible, there is no chance that a bad person would know a good person - this person is a good person. There is this possibility, brahmin, that a good person would know a good person - this person is a good person. This too indeed, brahmin, is a possibility that a good person would know a bad person - "This person is a bad person."' Well then, Master Gotama, we will now go. We have much to do, we have many duties." "Now do as you think fit, brahmin." Then the brahmin Vassakāra, the chief minister of Magadha, having delighted in and given thanks for what the Blessed One had said, rose from his seat and departed. The seventh.

8.

The Discourse to Upaka

188. On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. Then Upaka Maṇḍikāputta approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Upaka Maṇḍikāputta said this to the Blessed One -

"I, venerable sir, hold such a doctrine and such a view - 'Whoever speaks censure of others, speaking censure of others, every such one does not substantiate it. Not substantiating it, he is blameworthy and at fault.'" "If, Upaka, one speaks censure of others, speaking censure of others, does not substantiate it, not substantiating it, he is blameworthy and at fault. You indeed, Upaka, speak censure of others, speaking censure of others, you do not substantiate it, not substantiating it, you are blameworthy and at fault." "Just as, venerable sir, one might bind with a great snare one who is just emerging; just so indeed I, venerable sir, just emerging, have been bound by the Blessed One with a great snare of argument."

"'This is unwholesome' - Upaka, has been laid down by me. Therein there are immeasurable terms, immeasurable phrases, immeasurable is the Tathāgata's teaching of the Teaching - thus this is unwholesome. 'But this unwholesome is to be abandoned' - Upaka, has been laid down by me. Therein there are immeasurable terms, immeasurable phrases, immeasurable is the Tathāgata's teaching of the Teaching - thus this unwholesome is to be abandoned.

"'This is wholesome' - Upaka, has been laid down by me. Therein there are immeasurable terms, immeasurable phrases, immeasurable is the Tathāgata's teaching of the Teaching - thus this is wholesome. 'But this wholesome is to be developed' - Upaka, has been laid down by me. Therein there are immeasurable terms, immeasurable phrases, immeasurable is the Tathāgata's teaching of the Teaching - thus this wholesome is to be developed."

Then Upaka Maṇḍikāputta, having delighted in and given thanks for what the Blessed One had said, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and approached King Ajātasattu Vedehiputta of Magadha; having approached, he reported to King Ajātasattu Vedehiputta of Magadha all the friendly conversation he had with the Blessed One.

When this was said, King Ajātasattu Vedehiputta of Magadha, angry and displeased, said this to Upaka Maṇḍikāputta - "How much of a destroyer of virtue is this salt-maker's boy, how garrulous, how reckless, that he should think that Blessed One, the Worthy One, the Perfectly Self-awakened One, is to be assailed; go away, Upaka, be gone, let me not see you." The eighth.

9.

The Discourse on What is to be Realised

189. "Monks, there are these four mental states to be realised. Which four? There are, monks, mental states to be realised by the body; there are, monks, mental states to be realised by mindfulness; there are, monks, mental states to be realised by the eye; there are, monks, mental states to be realised by wisdom. And what, monks, are the mental states to be realised by the body? The eight deliverances, monks, are to be realised by the body.

And what, monks, are the mental states to be realised by mindfulness? Past lives, monks, are to be realised by mindfulness.

And what, monks, are the mental states to be realised by the eye? The passing away and rebirth of beings, monks, is to be realised by the eye.

And what, monks, are the mental states to be realised by wisdom? The elimination of mental corruptions, monks, is to be realised by wisdom. These, monks, are the four mental states to be realised." The ninth.

10.

The Discourse on the Observance

190. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion. Now at that time, on the uposatha day, the Blessed One was seated surrounded by the Community of monks. Then the Blessed One, having surveyed the Community of monks who were silent, completely silent, addressed the monks -

"This assembly is without prattle, monks; this assembly is free from prattle, monks; pure, established in its core. Such is this Community of monks, monks; such is this assembly, monks. An assembly that is rare to see even in the world, such is this Community of monks, monks; such is this assembly, monks. An assembly that is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world, such is this Community of monks, monks; such is this assembly, monks. An assembly to which a little given becomes much, and much given becomes more, such is this Community of monks, monks; such is this assembly, monks. An assembly that it is fitting to go many yojanas to see, even with provisions, such is this Community of monks, monks.

"There are, monks, monks in this Community of monks who dwell having attained the divine; there are, monks, monks in this Community of monks who dwell having attained the Brahma state; there are, monks, monks in this Community of monks who dwell having attained the imperturbable; there are, monks, monks in this Community of monks who dwell having attained the noble state.

"And how, monks, is a monk one who has attained the divine? Here, monks, a monk, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption; with the subsiding of applied and sustained thought, etc. the second meditative absorption... etc. the third meditative absorption... etc. he enters and dwells in the fourth meditative absorption. Thus, monks, a monk is one who has attained the divine.

"And how, monks, is a monk one who has attained the Brahma state? Here, monks, a monk dwells having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. Compassion... altruistic joy... dwells having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will. Thus, monks, a monk is one who has attained the Brahma state.

"And how, monks, is a monk one who has attained imperturbability? Here, monks, with the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a monk enters and dwells in the plane of infinite space. With the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite,' he enters and dwells in the plane of infinite consciousness. With the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' he enters and dwells in the plane of nothingness. With the complete transcendence of the plane of nothingness, he enters and dwells in the plane of neither-perception-nor-non-perception. Thus, monks, a monk is one who has attained imperturbability.

"And how, monks, is a monk one who has attained the noble? Here, monks, a monk understands as it really is: 'This is suffering', etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a monk is one who has attained the noble." The tenth.

The Brahmin Chapter is the fourth.

Its summary:

5.

The Great Chapter

1.

The Discourse on What has Followed the Ear

191. "Monks, for teachings that have been heard, practised in speech, contemplated in mind, thoroughly penetrated by view, four benefits are to be expected. Which four? Here, monks, a monk learns the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. For him those teachings have been heard, practised in speech, contemplated in mind, thoroughly penetrated by view. He, unmindful, when dying, is reborn in a certain order of gods. For him, happy there, passages of the Teaching float up. Slow, monks, is the arising of mindfulness; then that being quickly reaches distinction. For teachings that have been heard, monks, practised in speech, contemplated in mind, thoroughly penetrated by view, this is the first benefit to be expected.

"Furthermore, monks, a monk learns the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. For him those teachings have been heard, practised in speech, contemplated in mind, thoroughly penetrated by view. He, unmindful, when dying, is reborn in a certain order of gods. For him, happy there, passages of the Teaching do not indeed float up; but a monk possessing supernormal power, having attained mastery of mind, teaches the Teaching in the assembly of gods. He thinks thus: 'This is that Teaching and discipline in which I formerly lived the holy life.' Slow, monks, is the arising of mindfulness; then that being quickly reaches distinction. Just as, monks, a man skilled in the sound of a drum. He, travelling on the highway, might hear the sound of a drum. He would not indeed have uncertainty or doubt - 'Is it the sound of a drum or is it not the sound of a drum?' Then he would come to the conclusion: 'It is the sound of a drum.' Just so, monks, a monk learns the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. For him those teachings have been heard, practised in speech, contemplated in mind, thoroughly penetrated by view. He, unmindful, when dying, is reborn in a certain order of gods. For him, happy there, passages of the Teaching do not indeed float up; but a monk possessing supernormal power, having attained mastery of mind, teaches the Teaching in the assembly of gods. He thinks thus: 'This is that Teaching and discipline in which I formerly lived the holy life.' Slow, monks, is the arising of mindfulness; then that being quickly reaches distinction. For teachings that have been heard, monks, practised in speech, contemplated in mind, thoroughly penetrated by view, this is the second benefit to be expected.

"Furthermore, monks, a monk learns the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. For him those teachings have been heard, practised in speech, contemplated in mind, thoroughly penetrated by view. He, unmindful, when dying, is reborn in a certain order of gods. For him there, being happy, passages of the Teaching do not float up, nor does a monk possessing supernormal power, having attained mastery of mind, teach the Teaching in the assembly of gods; but a young god teaches the Teaching in the assembly of gods. He thinks thus: 'This is that Teaching and discipline in which I formerly lived the holy life.' Slow, monks, is the arising of mindfulness; then that being quickly reaches distinction. Just as, monks, a man skilled in the sound of a conch. He, travelling on the highway, might hear the sound of a conch. He would not indeed have uncertainty or doubt - "Is it the sound of a conch, or is it not the sound of a conch?" Then he would come to the conclusion that it is indeed the sound of a conch. Just so, monks, a monk learns the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. For him those teachings have been heard, practised in speech, contemplated in mind, thoroughly penetrated by view. He, unmindful, when dying, is reborn in a certain order of gods. For him there, being happy, passages of the Teaching do not float up, nor does a monk possessing supernormal power, having attained mastery of mind, teach the Teaching in the assembly of gods; but a young god teaches the Teaching in the assembly of gods. He thinks thus: 'This is that Teaching and discipline in which I formerly lived the holy life.' Slow, monks, is the arising of mindfulness; then that being quickly reaches distinction. For teachings followed by ear, monks, practised in speech, contemplated in mind, thoroughly penetrated by view, this is the third benefit to be expected.

"Furthermore, monks, a monk learns the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. For him those teachings have been heard, practised in speech, contemplated in mind, thoroughly penetrated by view. He, unmindful, when dying, is reborn in a certain order of gods. For him there, being happy, passages of the Teaching do not float up, nor does a monk possessing supernormal power, having attained mastery of mind, teach the Teaching in the assembly of gods, nor does a young god teach the Teaching in the assembly of gods; but a spontaneously born being reminds a spontaneously born being - "Do you remember, sir, do you remember, sir, where we formerly practised the holy life?" He speaks thus: "I remember, sir, I remember, sir." Slow, monks, is the arising of mindfulness; then that being quickly reaches distinction. Just as, monks, two friends who played together in the dust. They might from time to time meet one another. Then one friend might say to the other friend thus - "Do you remember this too, my dear, do you remember this too, my dear?" He might speak thus - "I remember, my dear, I remember, my dear." Just so, monks, a monk learns the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. For him those teachings have been heard, practised in speech, contemplated in mind, thoroughly penetrated by view. He, unmindful, when dying, is reborn in a certain order of gods. For him there, being happy, passages of the Teaching do not float up, nor does a monk possessing supernormal power, having attained mastery of mind, teach the Teaching in the assembly of gods, nor does a young god teach the Teaching in the assembly of gods; but a spontaneously born being reminds a spontaneously born being - "Do you remember, sir, do you remember, sir, where we formerly practised the holy life?" He speaks thus: "I remember, sir, I remember, sir." Slow, monks, is the arising of mindfulness; then that being quickly reaches distinction. For teachings followed by ear, monks, practised in speech, contemplated in mind, thoroughly penetrated by view, this is the fourth benefit to be expected. For teachings followed by ear, monks, practised in speech, contemplated in mind, thoroughly penetrated by view, these are the four benefits to be expected." The first.

2.

The Discourse on State

192. "Monks, these four states should be known by four states. What are the four? By living together, monks, morality should be known, and that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom. By dealings, monks, purity should be known, and that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom. In misfortunes, monks, strength should be known, and that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom. By discussion, monks, wisdom should be known, and that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom.

"'By living together, monks, morality should be known, and that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom' - thus indeed this was said. Dependent on what was this said? Here, monks, a person living together with another person knows thus - 'For a long time this venerable one has been one who makes breaks, one who makes holes, one who makes blemishes, one who makes stains, not one who acts continuously, not one of continuous conduct; in morality this venerable one is immoral, this venerable one is not moral.'

"Here again, monks, a person living together with another person knows thus - 'For a long time this venerable one has been one who does not make breaks, one who does not make holes, one who does not make blemishes, one who does not make stains, one who acts continuously, one of continuous conduct; in morality this venerable one is moral, this venerable one is not immoral.' 'By living together, monks, morality should be known, and that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom' - thus what was said, this was said dependent on that.

"'By dealings, monks, purity should be known, and that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom' - thus indeed this was said. Dependent on what was this said? Here, monks, a person dealing with another person knows thus - 'This venerable one speaks in one way when alone with one person, in another way with two, in another way with three, in another way with several; this venerable one deviates from his former speech to his later speech; this venerable one is one of impure speech, this venerable one is not one of pure speech.'

"Here again, monks, a person dealing with another person knows thus - 'Just as this venerable one speaks with one person alone, so with two, so with three, so with many. This venerable one does not deviate from his earlier speech to his later speech; this venerable one is of pure speech, this venerable one is not of impure speech.' 'By dealings, monks, purity should be known, and that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom' - thus what was said, this was said dependent on that.

"'In misfortunes, monks, strength should be known, and that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom' - thus indeed this was said. Dependent on what was this said? Here, monks, a certain one, being touched by disaster to relatives, or being touched by disaster to wealth, or being touched by disaster of disease, does not consider thus - 'Such is the nature of this world community, such is the nature of this acquisition of individual existence; in a world community of such a nature, in an acquisition of individual existence of such a nature, eight worldly adversities keep revolving around the world, and the world keeps revolving around the eight worldly adversities - material gain and loss, fame and disgrace, blame and praise, happiness and suffering.' He, being touched by disaster to relatives, or being touched by disaster to wealth, or being touched by disaster of disease, grieves, is wearied, laments, beats his breast and wails, falls into confusion.

"Here again, monks, a certain one, being touched by disaster to relatives, or being touched by disaster to wealth, or being touched by disaster of disease, considers thus - 'Such is the nature of this world community, such is the nature of this acquisition of individual existence; in a world community of such a nature, in an acquisition of individual existence of such a nature, eight worldly adversities keep revolving around the world, and the world keeps revolving around the eight worldly adversities - material gain and loss, fame and disgrace, blame and praise, happiness and suffering.' He, being touched by disaster to relatives, or being touched by disaster to wealth, or being touched by disaster of disease, does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. 'In misfortunes, monks, strength should be known, and that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom' - thus what was said, this was said dependent on that.

"'By discussion, monks, wisdom should be known, and that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom' - thus indeed this was said. Dependent on what was this said? Here, monks, a person discussing with another person knows thus - 'According to this venerable one's penetration, and according to his resolution, and according to his raising of questions, this venerable one is unwise, this venerable one is not wise. What is the reason for this? For thus this venerable one does not utter a deep passage of meaning that is peaceful, sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. And whatever Teaching this venerable one speaks, he is not competent to explain, teach, describe, establish, reveal, analyse, and make manifest the meaning of it either briefly or in detail. This venerable one is unwise, this venerable one is not wise.'"

"Just as, monks, a man with eyes, standing on the bank of a lake, might see a small fish emerging from the water. He would think thus - 'According to the way this fish emerges, and according to the wave-splash, and according to its speed, this fish is small, this fish is not great.' Just so, monks, a person, while having a discussion with another person, knows thus - 'According to this venerable one's penetration, and according to his resolution, and according to his raising of questions, this venerable one is unwise, this venerable one is not wise. What is the reason for this? For thus this venerable one does not utter a deep passage of meaning that is peaceful, sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. And whatever Teaching this venerable one speaks, he is not competent to declare, teach, describe, establish, reveal, analyse, and make manifest the meaning either briefly or in detail. This venerable one is unwise, this venerable one is not wise.'"

"Here again, monks, a person, while having a discussion with another person, knows thus - 'According to the way this venerable one emerges, and according to his resolution, and according to his utterance of questions, this venerable one is wise, this venerable one is not unwise. What is the reason for this? For thus this venerable one utters a profound passage of meaning that is peaceful, sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. And whatever Teaching this venerable one speaks, he is competent to declare, teach, describe, establish, reveal, analyse, and make manifest the meaning either briefly or in detail. This venerable one is wise, this venerable one is not unwise.'

"Just as, monks, a man with eyes, standing on the bank of a lake, might see a great fish emerging from the water. He would think thus - 'According to the way this fish emerges, and according to the wave-splash, and according to its speed, this fish is great, this fish is not small.' Just so, monks, a person, while having a discussion with another person, knows thus - 'According to the way this venerable one emerges, and according to his resolution, and according to his utterance of questions, this venerable one is wise, this venerable one is not unwise. What is the reason for this? For thus this venerable one utters a profound passage of meaning that is peaceful, sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. And whatever Teaching this venerable one speaks, he is competent to declare, teach, describe, establish, reveal, analyse, and make manifest the meaning either briefly or in detail. This venerable one is wise, this venerable one is not unwise.'

"'By discussion, monks, wisdom should be known, and that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom' - thus what was said, this was said dependent on that. These, monks, are the four states that should be known by these four states." The second.

3.

The Discourse on Bhaddiya

193. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then Bhaddiya the Licchavi approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Bhaddiya the Licchavi said this to the Blessed One -

"I have heard this, venerable sir - 'The ascetic Gotama is deceitful; he knows an enticing magic by which he entices the disciples of other sects.' Those who, venerable sir, say thus - 'The ascetic Gotama is deceitful; he knows an enticing magic by which he entices the disciples of other sects' - are they, venerable sir, speaking what has been said by the Blessed One, and do they not misrepresent the Blessed One with what is untrue, and do they explain what is in conformity with the Teaching, and does no reasonable counter-argument come to a blameworthy position? For we do not wish to misrepresent the Blessed One, venerable sir."

"Come, Bhaddiya, do not go by oral tradition, do not go by lineage of teaching, do not go by hearsay, do not go by a collection of scriptures, do not go by logical reasoning, do not go by inferential reasoning, do not go by reflection on appearances, do not go by acceptance of a view after pondering it, do not go by the seeming competence of a speaker, do not go by the thought 'The ascetic is our teacher.' When you, Bhaddiya, would know for yourselves - 'These mental states are unwholesome, these mental states are blameworthy, these mental states are censured by the wise, these mental states, when complete and taken upon oneself, lead to harm and suffering' - then, Bhaddiya, you should abandon them.

"What do you think, Bhaddiya, does greed arising internally in a person arise for his welfare or for his harm?" "For his harm, venerable sir." "But this greedy male person, Bhaddiya, overcome by greed, with mind consumed, kills living beings, takes what is not given, goes to another's wife, speaks falsely, and instigates others to do likewise, which is for his harm and suffering for a long time." "Yes, venerable sir."

"What do you think, Bhaddiya, does hate in a person... etc. does delusion in a person... etc. does impetuosity arising internally in a person arise for his welfare or for his harm?" "For his harm, venerable sir." "But this impetuous male person, Bhaddiya, overcome by impetuosity, with mind consumed, kills living beings, takes what is not given, goes to another's wife, speaks falsely, and instigates others to do likewise, which is for his harm and suffering for a long time." "Yes, venerable sir."

"What do you think, Bhaddiya, are these mental states wholesome or unwholesome?" "Unwholesome, venerable sir." "Blameworthy or blameless?" "Blameworthy, venerable sir." "Censured by the wise or praised by the wise?" "Censured by the wise, venerable sir." "Complete and taken upon oneself, do they lead to harm and suffering, or not? Or how is it here?" "Complete, venerable sir, and taken upon oneself, they lead to harm and suffering. Thus it is for us here."

"Thus indeed, Bhaddiya, what we said to you - come, Bhaddiya, do not go by oral tradition, do not go by lineage of teaching, do not go by hearsay, do not go by a collection of scriptures, do not go by logical reasoning, do not go by inferential reasoning, do not go by reflection on appearances, do not go by acceptance of a view after pondering it, do not go by the seeming competence of a speaker, do not go by the thought 'The ascetic is our teacher.' When you, Bhaddiya, would know for yourselves - 'These mental states are unwholesome, these mental states are blameworthy, these mental states are censured by the wise, these mental states, complete and taken upon oneself, lead to harm and suffering,' then, Bhaddiya, you should abandon them - thus what was said, this was said dependent on that.

"Come, Bhaddiya, do not go by oral tradition, do not go by lineage of teaching, do not go by hearsay, do not go by a collection of scriptures, do not go by logical reasoning, do not go by inferential reasoning, do not go by reflection on appearances, do not go by acceptance of a view after pondering it, do not go by the seeming competence of a speaker, do not go by the thought 'The ascetic is our teacher.' When you, Bhaddiya, would know for yourselves - 'These mental states are wholesome, these mental states are blameless, these mental states are praised by the wise, these mental states, complete and taken upon oneself, lead to welfare and happiness,' then, Bhaddiya, having attained them, you should dwell in them."

"What do you think, Bhaddiya, when non-greed arises internally in a person, does it arise for his welfare or for his harm?" "For his welfare, venerable sir." "Now this non-greedy male person, Bhaddiya, not overcome by greed, with mind not consumed, does not kill living beings, does not take what is not given, does not go to another's wife, does not speak falsely, and does not instigate others to do likewise, which is for his welfare and happiness for a long time." "Yes, venerable sir."

"What do you think, Bhaddiya, when non-hate arises internally in a person... etc. when non-delusion arises internally in a person... etc. when non-impetuosity arises internally in a person, does it arise for his welfare or for his harm?" "For his welfare, venerable sir." "Now this non-impetuous male person, Bhaddiya, not overcome by impetuosity, with mind not consumed, does not kill living beings, does not take what is not given, does not go to another's wife, does not speak falsely, and does not instigate others to do likewise, which is for his welfare and happiness for a long time." "Yes, venerable sir."

"What do you think, Bhaddiya, are these mental states wholesome or unwholesome?" "Wholesome, venerable sir." "Blameworthy or blameless?" "Blameless, venerable sir." "Censured by the wise or praised by the wise?" "Praised by the wise, venerable sir." "Complete and taken upon oneself, do they lead to welfare and happiness, or not? Or how is it here?" "Complete, venerable sir, and taken upon oneself, they lead to welfare and happiness. Thus it is for us here."

"Thus indeed, Bhaddiya, what we said to you - come, Bhaddiya, do not go by oral tradition, do not go by lineage of teaching, do not go by hearsay, do not go by a collection of scriptures, do not go by logical reasoning, do not go by inferential reasoning, do not go by reflection on appearances, do not go by acceptance of a view after pondering it, do not go by the seeming competence of a speaker, do not go by the thought 'The ascetic is our teacher.' When you, Bhaddiya, would know for yourselves - 'These mental states are wholesome, these mental states are blameless, these mental states are praised by the wise, these mental states, complete and taken upon oneself, lead to welfare and happiness,' then, Bhaddiya, having attained them, you should dwell in them - thus what was said, this was said dependent on that.

"Those good persons in the world who are peaceful, they exhort their disciple thus - 'Come, my good man, dwell having removed greed. Dwelling having removed greed, you will not do action born of greed by body, speech, or mind. Dwell having removed hate. Dwelling having removed hate, you will not do action born of hate by body, speech, or mind. Dwell having removed delusion. Dwelling having removed delusion, you will not do action born of delusion by body, speech, or mind. Dwell having removed vehemence. Dwelling having removed vehemence, you will not do action born of vehemence by body, speech, or mind.'"

When this was said, Bhaddiya the Licchavi said this to the Blessed One - "Excellent, venerable sir! Etc. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life."

"Did I ever say thus to you, Bhaddiya - 'Come, Bhaddiya, be my disciple; I will be the Teacher'?" "No, Venerable Sir." "Though I speak thus and explain thus, Bhaddiya, some ascetics and brahmins accuse me with what is untrue, hollow, false, and not factual - 'The ascetic Gotama is deceitful; he knows an enticing magic by which he entices the disciples of other sects.'" "Excellent, venerable sir, is the enticing magic. Beautiful, venerable sir, is the enticing magic. May my dear relatives and blood-relations be enticed by this enticing magic, venerable sir; it would be for the welfare and happiness of my dear relatives and blood-relations for a long time. If even all the warriors, venerable sir, were to be enticed by this enticing magic, it would be for the welfare and happiness of all the warriors for a long time. If even all the brahmins, venerable sir... merchants... workers were to be enticed by this enticing magic, it would be for the welfare and happiness of all the workers for a long time."

"So it is, Bhaddiya, so it is, Bhaddiya! If even all the warriors, Bhaddiya, were to be enticed by this enticing magic for the abandoning of unwholesome mental states and for the undertaking of wholesome mental states, it would be for the welfare and happiness of all the warriors for a long time. If even all the brahmins, Bhaddiya... merchants... workers were to be enticed for the abandoning of unwholesome mental states and for the undertaking of wholesome mental states, it would be for the welfare and happiness of all the workers for a long time. If even the world with its gods, Bhaddiya, with its Māras, with its Brahmās, the generation with its ascetics and brahmins, with its gods and humans, were to be enticed by this enticing magic for the abandoning of unwholesome mental states and for the undertaking of wholesome mental states, it would be for the welfare and happiness of the world with its gods, with its Māras, with its Brahmās, of the generation with its ascetics and brahmins, with its gods and humans, for a long time. If even these great sal trees, Bhaddiya, were to be enticed by this enticing magic for the abandoning of unwholesome mental states and for the undertaking of wholesome mental states, it would be for the welfare and happiness of these great sal trees for a long time. What then to say of a human being!" The third.

4.

The Discourse at Sāmugiya

194. On one occasion the Venerable Ānanda was dwelling among the Koliyans, where there was a market town of the Koliyans named Sāmuga. Then several Koliyan sons from Sāmuga approached the Venerable Ānanda; having approached, they paid respect to the Venerable Ānanda and sat down to one side. To those Koliyan sons from Sāmuga seated to one side, the Venerable Ānanda said this -

"There are, Byagghapajjas, these four factors for striving for purity that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna. What are the four? The factor for striving for purity of morality, the factor for striving for purity of mind, the factor for striving for purity of view, the factor for striving for purity of liberation.

"And what, Byagghapajjas, is the factor for striving for purity of morality? Here, Byagghapajjas, a monk is virtuous, etc. having accepted the training rules he trains in them. This is called, Byagghapajjas, purity of morality. Thus: 'I shall fulfil the incomplete purity of morality of such a kind, or I shall support with wisdom here and there the complete purity of morality' - whatever desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness there is therein, this is called, Byagghapajjas, the factor for striving for purity of morality.

"And what, Byagghapajjas, is the factor for striving for purity of mind? Here, Byagghapajjas, a monk, quite secluded from sensual pleasures, etc. he enters and dwells in the fourth meditative absorption. This is called, Byagghapajjas, purity of mind. Thus: 'I shall fulfil the incomplete purity of mind of such a kind, or I shall support with wisdom here and there the complete purity of mind' - whatever desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness there is therein, this is called, Byagghapajjas, the factor for striving for purity of mind.

"And what, Byagghapajjas, is the factor for striving for purity of view? Here, Byagghapajjas, a monk understands as it really is: 'This is suffering', etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' This is called, Byagghapajjas, purity of view. Thus: 'I shall fulfil the incomplete purity of view of such a kind', etc. 'I shall support with wisdom here and there' - whatever desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness there is therein, this is called, Byagghapajjas, the factor for striving for purity of view.

"And what, Byagghapajjas, is the factor for striving for purity of liberation? That noble disciple, Byagghapajjas, endowed with this factor for striving for purity of morality, endowed with this factor for striving for purity of mind, endowed with this factor for striving for purity of view, makes the mind dispassionate towards enticing mental states, liberates the mind regarding mental states to be liberated from. He, having made the mind dispassionate towards enticing mental states, having liberated the mind regarding mental states to be liberated from, touches right liberation. This is called, Byagghapajjas, purity of liberation. Thus: 'I shall fulfil the incomplete purity of liberation of such a kind, or I shall support with wisdom here and there the complete purity of liberation' - whatever desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness there is therein, this is called, Byagghapajjas, the factor for striving for purity of liberation.

"These, Byagghapajjas, are the four factors for striving for purity that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna." The fourth.

5.

The Discourse to Vappa

195. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Nigrodha Monastery. Then Vappa the Sakyan, a disciple of the Jains, approached the Venerable Mahāmoggallāna; having approached, he paid respect to the Venerable Mahāmoggallāna and sat down to one side. To Vappa the Sakyan, a disciple of the Jains, seated to one side, the Venerable Mahāmoggallāna said this -

"Suppose here, Vappa, one were restrained in body, restrained in speech, restrained in mind, through the fading away of ignorance and the arising of true knowledge. Do you see, Vappa, that possibility on account of which mental corruptions experienced as unpleasant would flow in upon a person in a future life?" "I see, venerable sir, that possibility. Suppose here, venerable sir, an evil deed was done in the past with unripened result. On account of that, mental corruptions experienced as unpleasant would flow in upon a person in a future life." Now this discussion of the Venerable Mahāmoggallāna with Vappa the Sakyan, a disciple of the Jains, was not finished.

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 said this to the Venerable Mahāmoggallāna -

"What discussion were you having as you sat together here, Moggallāna? And what was the conversation that was interrupted?" "Here I, venerable sir, said this to Vappa the Sakyan, a disciple of the Jains - 'Suppose here, Vappa, one were restrained in body, restrained in speech, restrained in mind, through the fading away of ignorance and the arising of true knowledge. Do you see, Vappa, that possibility on account of which mental corruptions experienced as unpleasant would flow in upon a person in a future life?' When this was said, venerable sir, Vappa the Sakyan, a disciple of the Jains, said this to me - 'I see, venerable sir, that possibility. Suppose here, venerable sir, an evil deed was done in the past with unripened result. On account of that, mental corruptions experienced as unpleasant would flow in upon a person in a future life.' This, venerable sir, was our discussion with Vappa the Sakyan, a disciple of the Jains, that was not finished; then the Blessed One arrived."

Then the Blessed One said this to Vappa the Sakyan, a disciple of the Jains - "If you, Vappa, would approve what should be approved of me, and would protest what should be protested, and if you do not understand the meaning of any statement of mine, you would ask me further about that here - 'How is this, venerable sir? What is the meaning of this?' - there could be friendly conversation between us here." "I will approve what should be approved of the Blessed One, venerable sir, and I will protest what should be protested, and if I do not understand the meaning of any statement of the Blessed One, I will ask the Blessed One himself further about that here - 'How is this, venerable sir? What is the meaning of this?' Let there be friendly conversation between us here."

"What do you think, Vappa, whatever mental corruptions, vexations, and fevers arise conditioned by bodily activity, for one who abstains from bodily activity, those mental corruptions, vexations, and fevers do not exist. He does not perform new action, and by repeatedly touching old action he puts an end to it. This is a wearing away visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the intelligent. Do you see, Vappa, that possibility on account of which mental corruptions experienced as unpleasant would flow in upon a person in a future life?" "No, Venerable Sir."

"What do you think, Vappa, whatever mental corruptions, vexations, and fevers arise conditioned by verbal activity, for one who abstains from verbal activity, those mental corruptions, vexations, and fevers do not exist. He does not perform new action, and by repeatedly touching old action he puts an end to it. This is a wearing away visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the intelligent. Do you see, Vappa, that possibility on account of which mental corruptions experienced as unpleasant would flow in upon a person in a future life?" "No, Venerable Sir."

"What do you think, Vappa, whatever mental corruptions, vexations, and fevers arise conditioned by mental activity, for one who abstains from mental activity, those mental corruptions, vexations, and fevers do not exist. He does not perform new action, and by repeatedly touching old action he puts an end to it. This is a wearing away visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the intelligent. Do you see, Vappa, that possibility on account of which mental corruptions experienced as unpleasant would flow in upon a person in a future life?" "No, Venerable Sir."

"What do you think, Vappa, whatever mental corruptions, vexations, and fevers arise with ignorance as condition, through the fading away of ignorance and the arising of true knowledge, those mental corruptions, vexations, and fevers do not exist. He does not perform new action, and by repeatedly touching old action he puts an end to it. This is a wearing away visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the intelligent. Do you see, Vappa, that possibility on account of which mental corruptions experienced as unpleasant would flow in upon a person in a future life?" "No, Venerable Sir."

"For a monk with mind thus rightly liberated, Vappa, six constant abidings are attained. Having seen a form with the eye, he is neither glad nor unhappy; he dwells equanimous, mindful and fully aware. Having heard a sound with the ear. Etc. Having smelled an odour with the nose... etc... Having tasted a flavour with the tongue... etc... Having touched a tangible object with the body... etc... Having cognised a mental object with the mind, he is neither glad nor unhappy; he dwells equanimous, mindful and fully aware. 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.'"

"Just as, Vappa, dependent on a post a shadow appears. Then a man might come along having taken a spade and basket. He might cut that post at the root; having cut at 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 post 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 them into ashes, he might winnow them in a strong wind or let them be carried away by a swift-flowing river. Thus indeed, Vappa, whatever shadow was dependent on the post, that has its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future.

"Just so, Vappa, for a monk whose mind is thus rightly liberated, six constant abidings are attained. Having seen a form with the eye, he is neither glad nor unhappy; he dwells equanimous, mindful and fully aware. Having heard a sound with the ear. Etc. Having smelled an odour with the nose... etc... Having tasted a flavour with the tongue... etc... Having touched a tangible object with the body... etc... Having cognised a mental object with the mind, he is neither glad nor unhappy; he dwells equanimous, mindful and fully aware. 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.'"

When this was said, Vappa the Sakyan, a disciple of the Jains, said this to the Blessed One - "Just as, venerable sir, a man seeking profit might rear horses for trade. He might not obtain profit, and furthermore he would become a partaker of weariness and vexation. Just so indeed I, venerable sir, seeking profit, attended on the foolish Jains. I did not obtain profit, and furthermore I became a partaker of weariness and vexation. I, venerable sir, from this day forth, whatever confidence I had in the foolish Jains, that I winnow in a strong wind or let it be carried away by a swift-flowing river. Excellent, venerable sir... etc... May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life." The fifth.

6.

The Discourse to Sāḷha

196. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then Sāḷha the Licchavi and Abhaya the Licchavi approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, Sāḷha the Licchavi said this to the Blessed One -

"There are, venerable sir, some ascetics and brahmins who declare the crossing over of the flood by two means - because of purification of morality and because of austere asceticism and disgust for evil. What does the Blessed One say about this, venerable sir?"

"I say, Sāḷha, that purification of morality is a certain factor of asceticism. Those ascetics and brahmins, Sāḷha, who are advocates of austere asceticism and disgust for evil, who hold austere asceticism and disgust for evil as their core, who dwell clinging to austere asceticism and disgust for evil, they are incapable of crossing over the flood. And those ascetics and brahmins, Sāḷha, who are of impure bodily conduct, of impure verbal conduct, of impure mental conduct, of impure livelihood, they are incapable of knowledge and vision, of unsurpassed enlightenment.

"Just as, Sāḷha, a man wishing to cross a river, having taken a sharp axe, might enter a forest. There he might see a great young sal tree, upright, new, without remorse. He might cut it at the root; having cut it at the root he might cut it at the top; having cut it at the top he might thoroughly clean the branches and leaves; having thoroughly cleaned the branches and leaves he might plane it with axes; having planed it with axes he might plane it with adzes; having planed it with adzes he might scrape it with a scraper; having scraped it with a scraper he might polish it with a ball of stone; having polished it with a ball of stone he might launch it on the river.

"What do you think, Sāḷha, is that man capable of crossing the river?" "No, Venerable Sir." "What is the reason for this?" "Because, venerable sir, that young sal tree is well prepared on the outside but impure on the inside. This is to be expected for it - the young sal tree will sink, the man will come to calamity and disaster."

"Just so, Sāḷha, those ascetics and brahmins who are advocates of austere asceticism and disgust for evil, who hold austere asceticism and disgust for evil as their core, who dwell clinging to austere asceticism and disgust for evil, they are incapable of crossing over the flood. And those ascetics and brahmins, Sāḷha, who are of impure bodily conduct, of impure verbal conduct, of impure mental conduct, of impure livelihood, they are incapable of knowledge and vision, of unsurpassed enlightenment.

"But those ascetics and brahmins, Sāḷha, who are not advocates of austere asceticism and disgust for evil, who do not hold austere asceticism and disgust for evil as their core, who do not dwell clinging to austere asceticism and disgust for evil, they are capable of crossing over the flood. And those ascetics and brahmins, Sāḷha, who are of pure bodily conduct, of pure verbal conduct, of pure mental conduct, of pure livelihood, they are capable of knowledge and vision, of unsurpassed enlightenment.

"Just as, Sāḷha, a man wishing to cross a river, having taken a sharp axe, might enter a forest. There he might see a great young sal tree, upright, new, without remorse. He might cut it at the root; having cut it at the root he might cut it at the top; having cut it at the top he might thoroughly clean the branches and leaves; having thoroughly cleaned the branches and leaves he might plane it with axes; having planed it with axes he might plane it with adzes; having planed it with adzes, having taken a chisel, he might thoroughly clean the inside; having thoroughly cleaned the inside he might scrape it with a scraper; having scraped it with a scraper he might polish it with a ball of stone; having polished it with a ball of stone he might make a boat; having made a boat he might attach oars and a rudder; having attached oars and a rudder he might cross the river.

"What do you think, Sāḷha, is that man capable of crossing the river?" "Yes, venerable sir." "What is the reason for this?" "Because, venerable sir, that young sal tree is well prepared on the outside, thoroughly purified on the inside, made into a boat, fitted with oars and a rudder. This is to be expected for it - 'The boat will not sink, the man will safely go to the far shore.'"

"Just so, Sāḷha, those ascetics and brahmins who are not advocates of austere asceticism and disgust for evil, who do not hold austere asceticism and disgust for evil as their core, who do not dwell clinging to austere asceticism and disgust for evil, they are capable of crossing over the flood. And those ascetics and brahmins, Sāḷha, who are of pure bodily conduct, of pure verbal conduct, of pure mental conduct, of pure livelihood, they are capable of knowledge and vision, of unsurpassed enlightenment. Just as, Sāḷha, a warrior even if he knows many arrow tricks; yet he becomes worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself by three qualities. With which three? One who shoots far, one who shoots as quickly as lightning, and one who breaks open a great body.

"Just as, Sāḷha, a warrior is one who shoots far; just so, Sāḷha, a noble disciple has right concentration. A noble disciple with right concentration, Sāḷha, 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 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.

"Just as, Sāḷha, a warrior is one who shoots as quickly as lightning; just so, Sāḷha, a noble disciple is one of right view. A noble disciple of right view, Sāḷha, understands as it really is: 'This is suffering', etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.'

"Just as, Sāḷha, a warrior is one who breaks open a great body; just so, Sāḷha, a noble disciple is one of right liberation. A noble disciple of right liberation, Sāḷha, breaks open the great mass of ignorance." The sixth.

7.

The Discourse to Queen Mallikā

197. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then Queen Mallikā approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Queen Mallikā said this to the Blessed One -

"What, venerable sir, is the cause, what is the condition, whereby a certain woman here is ugly, ill-formed, very wretched to look at; and is poor, possessing little, of little wealth, and of little influence?

"But what, venerable sir, is the cause, what is the condition, whereby a certain woman here is ugly, ill-formed, very wretched to look at; yet is rich, of great riches, of great wealth, and of great influence?

"What, venerable sir, is the cause, what is the condition, whereby a certain woman here is lovely, beautiful, pleasing, endowed with the highest beauty of complexion; and is poor, possessing little, of little wealth, and of little influence?

"But what, venerable sir, is the cause, what is the condition, whereby a certain woman here is lovely, beautiful, pleasing, endowed with the highest beauty of complexion, and is rich, of great riches, of great wealth, and of great influence?"

"Here, Mallikā, a certain woman is prone to wrath, abundantly given to anguish. Even when spoken to a little, she becomes attached, becomes angry, is repelled, becomes obstinate, and manifests irritation, hate, and displeasure. She is not a giver to an ascetic or a brahmin of food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. And she is of an envious disposition; regarding others' material gains, honour, respect, reverence, salutation, and veneration, one envies, resents, and binds envy. If she, having passed away from there, comes to this state of being, wherever she is reborn she is ugly, ill-formed, very wretched to look at; and is poor, possessing little, of little wealth, and of little influence.

"Here again, Mallikā, a certain woman is prone to wrath, abundantly given to anguish. Even when spoken to a little, she becomes attached, becomes angry, is repelled, becomes obstinate, and manifests irritation, hate, and displeasure. She is a giver to an ascetic or a brahmin of food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. And she is not of an envious disposition; regarding others' material gains, honour, respect, reverence, salutation, and veneration, one does not envy, does not resent, does not bind envy. If she, having passed away from there, comes to this state of being, wherever she is reborn she is ugly, ill-formed, very wretched to look at; yet is rich, of great riches, of great wealth, and of great influence.

"Here again, Mallikā, a certain woman is not prone to wrath, not abundantly given to anguish. Even when spoken to much, she does not become attached, does not become angry, is not repelled, does not become obstinate, and does not manifest irritation, hate, and displeasure. She is not a giver to an ascetic or a brahmin of food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. And she is of an envious disposition; regarding others' material gains, honour, respect, reverence, salutation, and veneration, one envies, resents, and binds envy. If she, having passed away from there, comes to this state of being, wherever she is reborn she is lovely, beautiful, pleasing, endowed with the highest beauty of complexion; and is poor, possessing little, of little wealth, and of little influence.

"Here again, Mallikā, a certain woman is not prone to wrath, not abundantly given to anguish. Even when spoken to much, she does not become attached, does not become angry, is not repelled, does not become obstinate, and does not manifest irritation, hate, and displeasure. She is a giver to an ascetic or a brahmin of food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. And she is not of an envious disposition; regarding others' material gains, honour, respect, reverence, salutation, and veneration, one does not envy, does not resent, does not bind envy. If she, having passed away from there, comes to this state of being, wherever she is reborn she is lovely, beautiful, pleasing, endowed with the highest beauty of complexion; yet is rich, of great riches, of great wealth, and of great influence.

"This, Mallikā, is the cause, this is the condition, whereby a certain woman here is ugly, ill-formed, very wretched to behold; and is poor, possessing little, of little wealth, and of little influence. But this, Mallikā, is the cause, this is the condition, whereby a certain woman here is ugly, ill-formed, very wretched to behold; yet is rich, of great riches, of great wealth, and of great influence. This, Mallikā, is the cause, this is the condition, whereby a certain woman here is lovely, beautiful, pleasing, endowed with the highest beauty of complexion; and is poor, possessing little, of little wealth, and of little influence. But this, Mallikā, is the cause, this is the condition, whereby a certain woman here is lovely, beautiful, pleasing, endowed with the highest beauty of complexion; and she is rich, of great riches, of great wealth, and influential."

When this was said, Queen Mallikā said this to the Blessed One – "Surely, venerable sir, in another birth I was prone to wrath, abundantly given to anguish; even when spoken to a little, I became attached, became angry, was repelled, became obstinate, and manifested irritation, hate, and displeasure; therefore I, venerable sir, am now ugly, ill-formed, very wretched to behold.

"Surely, venerable sir, in another birth I was a giver to an ascetic or a brahmin of food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting; therefore I, venerable sir, am now rich, of great riches, of great wealth.

"Surely, venerable sir, in another birth I was without envy; regarding others' material gains, honour, respect, reverence, salutation, and veneration, I did not envy, did not resent, did not bind envy; therefore I, venerable sir, am now influential. There are indeed, venerable sir, in this royal family, warrior maidens, brahmin maidens, and householder maidens; over them I exercise lordship and sovereignty. I, venerable sir, from this day forth will be without wrath, not abundantly given to anguish; even when spoken to much, I will not become attached, will not become angry, will not be repelled, will not become obstinate, and will not manifest irritation, hate, and displeasure; I will give to an ascetic or a brahmin food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. I will be without envy; regarding others' material gains, honour, respect, reverence, salutation, and veneration, I will not envy, will not resent, will not bind envy. Excellent, venerable sir... etc... May the Blessed One remember me as a female lay follower who has gone for refuge from this day forth for life." The seventh.

8.

The Discourse on Self-Mortification

198. "Monks, there are these four persons existing and found in the world. Which four? Here, monks, a certain person is self-mortifying, devoted to the pursuit of self-mortification. Here again, monks, a certain person is other-mortifying, devoted to the pursuit of mortifying others. Here again, monks, a certain person is both self-mortifying, devoted to the pursuit of self-mortification, and other-mortifying, devoted to the pursuit of mortifying others. Here again, monks, a certain person is neither self-mortifying nor devoted to the pursuit of self-mortification, nor other-mortifying nor devoted to the pursuit of mortifying others. He, being neither self-mortifying nor other-mortifying, in this very life dwells without hunger, quenched, become cool, experiencing happiness, with a self become divine.

And how, monks, is a person self-mortifying, devoted to the pursuit of self-mortification? Here, monks, someone is a naked ascetic, of loose habits, licking his hands, not one who comes when asked 'Come, venerable sir,' not one who stops when asked 'Stop, venerable sir,' he does not accept food brought to him, nor food specifically prepared for him, nor an invitation. He does not accept food from the mouth of a pot, nor from the mouth of a bowl, nor across a threshold where a goat stands, nor across a stick, nor across a pestle, nor from two eating together, nor from a pregnant woman, nor from a nursing woman, nor from a woman who has gone among men, nor from where food has been collected, nor where a dog is standing by, nor where flies are swarming, nor fish, nor meat, nor liquor, nor fermented drink, nor rice-water does he drink. He is a one-house man taking one morsel, or a two-house man taking two morsels, etc. or a seven-house man taking seven morsels; he sustains himself with one small dish of food, he sustains himself with two small dishes of food, etc. he sustains himself with seven small dishes of food; he takes food once a day, he takes food once every two days, etc. he takes food once every seven days. Thus he dwells devoted to the practice of eating food in rotation even up to half a month.

He is one who feeds on vegetables, or one who feeds on millet, or one who feeds on wild rice, or one who feeds on leather scraps, or one who feeds on moss, or one who feeds on rice bran, or one who feeds on rice scum, or one who feeds on sesame flour, or one who feeds on grass, or one who feeds on cow dung; or he sustains himself on forest roots and fruits, feeding on fallen fruits.

He wears hempen garments, he wears mixed garments, he wears shroud-cloth, he wears rag-robes, he wears bark-cloth, he wears cheetah hide, he wears a cloak of cheetah hide, he wears kusa-grass garments, he wears bark garments, he wears wood-shaving garments, he wears a blanket of human hair, he wears a blanket of horse-tail hair, he wears owl-feather garments; he is one who plucks out hair and beard being devoted to the practice of plucking out hair and beard; he is one who stands upright having rejected seats; he is one who squats being devoted to the striving of squatting; he is one who lies on thorns making his sleeping place on a bed of thorns; he dwells devoted to the practice of going down into the water three times including the evening. Thus he dwells devoted to the practice of mortifying and tormenting the body in manifold ways. Thus, monks, a person is self-mortifying, devoted to the pursuit of self-mortification.

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

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

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

"Having thus gone forth, having attained the training and way of life of monks, having abandoned the killing of living beings, he abstains from killing living beings; with rod laid down, with knife laid down, one who has shame, compassionate, he dwells concerned for the welfare of all living beings. Having abandoned taking what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given, he dwells in purity through non-stealing. Having abandoned unchaste conduct, he lives the holy life, keeping far away, abstaining from the unchaste practice, which is a village practice. Having abandoned false speech, he abstains from false speech; he speaks the truth, is devoted to truth, reliable, trustworthy, not a deceiver of the world. Having abandoned divisive speech, he abstains from divisive speech; having heard here, he does not repeat it elsewhere to divide these people, nor having heard elsewhere does he repeat it here to divide those people; thus he is one who reunites those who are divided, a promoter of those who are united, rejoicing in concord, delighting in concord, taking delight in concord, he is a speaker of words that create concord. Having abandoned harsh speech, he abstains from harsh speech; he speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people. Having abandoned idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching, speaks on the discipline; he speaks words worth treasuring, timely, reasonable, well-defined, connected with the goal.

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

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

He, having seen a form with the eye, is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it; he guards the eye-faculty; he commits to restraint of the eye-faculty. Having heard a sound with the ear... Having smelled an odour with the nose. Having tasted a flavour with the tongue. Having touched a tangible object with the body. Having cognised a mental object with the mind, he is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it; he guards the mind faculty; he commits to restraint of the mind faculty. He, endowed with this noble restraint of the faculties, experiences internally an untainted happiness.

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

"He, endowed with this noble aggregate of morality, endowed with this noble restraint of the faculties, endowed with this noble mindfulness and full awareness, resorts to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw. He, after the meal, having returned from his alms round, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. He, having abandoned covetousness in the world, dwells with a mind free from covetousness; he purifies the mind of covetousness. Having abandoned anger and malice, he dwells with a mind free from ill-will, compassionate for the welfare of all living beings; he purifies the mind of anger and malice. Having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and fully aware; he purifies the mind of sloth and torpor. Having abandoned restlessness and remorse, he dwells unagitated, with a mind internally calmed; he purifies the mind of restlessness and remorse. Having abandoned sceptical doubt, he dwells as one who has crossed over doubt, without uncertainty regarding wholesome mental states; he purifies the mind of sceptical doubt. He, having abandoned these five mental hindrances, impurities of the mind that weaken wisdom, quite secluded from sensual pleasures, etc. he enters and dwells in the fourth meditative absorption.

"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs the mind towards the knowledge of recollecting past lives, etc. towards the knowledge of the passing away and rebirth of beings, etc. he directs and inclines the mind towards the knowledge of the elimination of mental corruptions. He understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the practice leading to the cessation of suffering.' He understands as it really is: 'These are the mental corruptions'; he understands as it really is: 'This is the origin of mental corruptions'; he understands as it really is: 'This is the cessation of mental corruptions'; he understands as it really is: 'This is the practice leading to the cessation of mental corruptions.'

"For one knowing thus, seeing thus, the mind becomes liberated from the mental corruption of sensuality, the mind becomes liberated from the mental corruption of existence, the mind becomes liberated from the mental corruption of ignorance; when liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' Thus, monks, a person is neither self-mortifying nor devoted to the pursuit of self-mortification, nor other-mortifying nor devoted to the pursuit of mortifying others. He, being neither self-mortifying nor other-mortifying, in this very life dwells without hunger, quenched, become cool, experiencing happiness, with a self become divine. These, monks, are the four persons existing and found in the world." The eighth.

9.

The Discourse on Craving

199. The Blessed One said this - "I will teach you, monks, about craving, the ensnarer, flowing, spread out, clinging, by which this world is overgrown and enveloped, become like a tangled ball of thread, become like a matted ball of string, become 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. 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 that craving, the ensnarer, flowing, spread out, clinging, by which this world is overgrown and enveloped, become like a tangled ball of thread, become like a matted ball of string, become 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? There are, monks, these eighteen thoughts of craving with reference to the internal, and eighteen thoughts of craving with reference to the external.

"What are the eighteen thoughts of craving with reference to the internal? When there is 'I am,' monks, there is 'I am thus,' there is 'I am in this way,' there is 'I am otherwise,' there is 'I am eternal,' there is 'I am transient,' there is 'may I be,' there is 'may I be thus,' there is 'may I be in this way,' there is 'may I be otherwise,' there is 'perhaps I may be,' there is 'perhaps I may be thus,' there is 'perhaps I may be in this way,' there is 'perhaps I may be otherwise,' there is 'I will be,' there is 'I will be thus,' there is 'I will be in this way,' there is 'I will be otherwise.' These are the eighteen thoughts of craving with reference to the internal.

"What are the eighteen thoughts of craving with reference to the external? When there is 'by this I am,' monks, there is 'by this I am thus,' there is 'by this I am in this way,' there is 'by this I am otherwise,' there is 'by this I am eternal,' there is 'by this I am transient,' there is 'by this may I be,' there is 'by this may I be thus,' there is 'by this may I be in this way,' there is 'by this may I be otherwise,' there is 'by this perhaps I may be,' there is 'by this perhaps I may be thus,' there is 'by this perhaps I may be in this way,' there is 'by this perhaps I may be otherwise,' there is 'by this I will be,' there is 'by this I will be thus,' there is 'by this I will be in this way,' there is 'by this I will be otherwise.' These are the eighteen thoughts of craving with reference to the external.

"Thus there are eighteen thoughts of craving with reference to the internal, and eighteen thoughts of craving with reference to the external. These are called, monks, the thirty-six thoughts of craving. Thus of such kind there are thirty-six thoughts of craving relating to the past, thirty-six thoughts of craving relating to the future, and thirty-six thoughts of craving relating to the present. Thus there are one hundred and eight thoughts of craving.

"This, monks, is that craving, the ensnarer, flowing, spread out, clinging, by which this world is overgrown and enveloped, become like a tangled ball of thread, become like a matted ball of string, become 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." The ninth.

10.

The Discourse on Love

200. "There are, monks, these four things that arise. What are the four? From love, love arises; from love, hate arises; from hate, love arises; from hate, hate arises.

And how, monks, does love arise from love? Here, monks, a person is desirable, pleasant, and agreeable to another person. Others behave towards him with what is desirable, pleasant, and agreeable. He thinks thus: 'This person who is desirable, pleasant, and agreeable to me, others behave towards him with what is desirable, pleasant, and agreeable.' He generates love towards them. Thus, monks, from love, love arises.

And how, monks, does hate arise from love? Here, monks, a person is desirable, pleasant, and agreeable to another person. Others behave towards him with what is undesirable, unpleasant, and disagreeable. He thinks thus: 'This person who is desirable, pleasant, and agreeable to me, others behave towards him with what is undesirable, unpleasant, and disagreeable.' He generates hate towards them. Thus, monks, from love, hate arises.

And how, monks, does love arise from hate? Here, monks, a person is undesirable, unpleasant, and disagreeable to another person. Others behave towards him with what is undesirable, unpleasant, and disagreeable. He thinks thus: 'This person who is undesirable, unpleasant, and disagreeable to me, others behave towards him with what is undesirable, unpleasant, and disagreeable.' He generates love towards them. Thus, monks, from hate, love arises.

And how, monks, does hate arise from hate? Here, monks, a person is undesirable, unpleasant, and disagreeable to another person. Others behave towards him with what is desirable, pleasant, and agreeable. He thinks thus: 'This person who is undesirable, unpleasant, and disagreeable to me, others behave towards him with what is desirable, pleasant, and agreeable.' He generates hate towards them. Thus, monks, from hate, hate arises. These, monks, are the four things that arise from love.

"At the time, monks, when a monk, quite secluded from sensual pleasures... etc. enters and dwells in the first meditative absorption, whatever love arises from love, that is not present for him at that time; whatever hate arises from love, that is not present for him at that time; whatever love arises from hate, that is not present for him at that time; whatever hate arises from hate, that is not present for him at that time.

"At the time, monks, when a monk, with the subsiding of applied and sustained thought... etc. the second meditative absorption... etc. the third meditative absorption... etc. enters and dwells in the fourth meditative absorption, whatever love arises from love, that is not present for him at that time; whatever hate arises from love, that is not present for him at that time; whatever love arises from hate, that is not present for him at that time; whatever hate arises from hate, that is not present for him at that time.

"At the time, monks, when a monk, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions, whatever love arises from love, that has been abandoned by him, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future; whatever hate arises from love, that has been abandoned by him, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future; whatever love arises from hate, that has been abandoned by him, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future; whatever hate arises from hate, that has been abandoned by him, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. This is called, monks, a monk who neither raises up nor strikes back, neither smokes nor blazes, nor broods.

"And how, monks, does a monk raise up? Here, monks, a monk regards matter as self, or self as possessing matter, or matter as in self, or self as in matter; he regards feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling; he regards perception as self, or self as possessing perception, or perception as in self, or self as in perception; he regards activities as self, or self as possessing activities, or activities as in self, or self as in activities; he regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. Thus, monks, a monk raises up.

"And how, monks, does a monk not raise up? Here, monks, a monk does not regard matter as self, nor self as possessing matter, nor matter as in self, nor self as in matter; he does not regard feeling as self, nor self as possessing feeling, nor feeling as in self, nor self as in feeling; he does not regard perception as self, nor self as possessing perception, nor perception as in self, nor self as in perception; he does not regard activities as self, nor self as possessing activities, nor activities as in self, nor self as in activities; he does not regard consciousness as self, nor self as possessing consciousness, nor consciousness as in self, nor self as in consciousness. Thus, monks, a monk does not raise up.

"And how, monks, does a monk strike back? Here, monks, a monk reviles back one who reviles, irritates back one who irritates, quarrels back with one who quarrels. Thus, monks, a monk strikes back.

"And how, monks, does a monk not strike back? Here, monks, a monk does not revile back one who reviles, does not irritate back one who irritates, does not quarrel back with one who quarrels. Thus, monks, a monk does not strike back.

"And how, monks, does a monk smoke? When there is 'I am,' monks, there is 'I am thus,' there is 'I am in this way,' there is 'I am otherwise,' there is 'I am eternal,' there is 'I am transient,' there is 'may I be,' there is 'may I be thus,' there is 'may I be in this way,' there is 'may I be otherwise,' there is 'perhaps I may be,' there is 'perhaps I may be thus,' there is 'perhaps I may be in this way,' there is 'perhaps I may be otherwise,' there is 'I will be,' there is 'I will be thus,' there is 'I will be in this way,' there is 'I will be otherwise.' Thus, monks, a monk smokes.

"And how, monks, does a monk not emit smoke? When there is no 'I am,' monks, there is no 'I am thus,' there is no 'I am in this way,' there is no 'I am otherwise,' there is no 'I am eternal,' there is no 'I am transient,' there is no 'may I be,' there is no 'may I be thus,' there is no 'may I be in this way,' there is no 'may I be otherwise,' there is no 'perhaps I may be,' there is no 'perhaps I may be thus,' there is no 'perhaps I may be in this way,' there is no 'perhaps I may be otherwise,' there is no 'I will be,' there is no 'I will be thus,' there is no 'I will be in this way,' there is no 'I will be otherwise.' Thus, monks, a monk does not emit smoke.

"And how, monks, does a monk blaze? When there is 'by this I am,' monks, there is 'by this I am thus,' there is 'by this I am in this way,' there is 'by this I am otherwise,' there is 'by this I am eternal,' there is 'by this I am transient,' there is 'by this may I be,' there is 'by this may I be thus,' there is 'by this may I be in this way,' there is 'by this may I be otherwise,' there is 'by this perhaps I may be,' there is 'by this perhaps I may be thus,' there is 'by this perhaps I may be in this way,' there is 'by this perhaps I may be otherwise,' there is 'by this I will be,' there is 'by this I will be thus,' there is 'by this I will be in this way,' there is 'by this I will be otherwise.' Thus, monks, a monk blazes.

"And how, monks, does a monk not blaze? When there is no 'by this I am,' monks, there is no 'by this I am thus,' there is no 'by this I am in this way,' there is no 'by this I am otherwise,' there is no 'by this I am eternal,' there is no 'by this I am transient,' there is no 'by this may I be,' there is no 'by this may I be thus,' there is no 'by this may I be in this way,' there is no 'by this may I be otherwise,' there is no 'by this perhaps I may be,' there is no 'by this perhaps I may be thus,' there is no 'by this perhaps I may be in this way,' there is no 'by this perhaps I may be otherwise,' there is no 'by this I will be,' there is no 'by this I will be thus,' there is no 'by this I will be in this way,' there is no 'by this I will be otherwise.' Thus, monks, a monk does not blaze.

"And how, monks, does a monk burn with remorse? Here, monks, for a monk the conceit 'I am' has not been abandoned, its root not cut off, not made like a palm stump, not brought to obliteration, subject to non-arising in the future. Thus, monks, a monk burns with remorse.

"And how, monks, does a monk not burn with remorse? Here, monks, for a monk the conceit 'I am' has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk does not burn with remorse." The tenth.

The Great Chapter is the fifth.

Its summary:

The Fourth Great Fifty is complete.

5.

The Fifth Fifty

1.

The Chapter on the Good Person

1.

The Discourse on the Training Rule

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

"And what, monks, is a bad person? Here, monks, a certain one is one who kills living beings, takes what is not given, engages in sexual misconduct, is a liar, indulges in spirits, liquor and intoxicants that cause negligence. This is called, monks, a bad person.

"And what, monks, is one worse than a bad person? Here, monks, a certain one himself is one who kills living beings, and instigates others in killing living beings; he himself takes what is not given, and instigates others in taking what is not given; he himself engages in sexual misconduct, and instigates others in sexual misconduct; he himself is a liar, and instigates others in lying; he himself indulges in spirits, liquor and intoxicants that cause negligence, and instigates others in indulging in spirits, liquor and intoxicants that cause negligence. This is called, monks, one worse than a bad person.

"And what, monks, is a good person? Here, monks, a certain one abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, abstains from spirits, liquor and intoxicants that cause negligence. This is called, monks, a good person.

"And what, monks, is one better than a good person? Here, monks, a certain one himself abstains from killing living beings, and encourages others to abstain from killing living beings; he himself abstains from taking what is not given, and encourages others to abstain from taking what is not given; he himself abstains from sexual misconduct, and encourages others to abstain from sexual misconduct; he himself abstains from lying, and encourages others to abstain from lying; he himself abstains from spirits, liquor and intoxicants that cause negligence, and also encourages others to abstain from spirits, liquor and intoxicants that cause negligence. This is called, monks, one better than a good person." The first.

2.

The Discourse on the Faithless

202. "I will teach you, monks, the bad person and one worse than a bad person; the good person and one better than a good person. Listen to that, etc.

"And what, monks, is a bad person? Here, monks, a certain one is faithless, is shameless, has no moral fear, is of little learning, is lazy, is unmindful, is unwise. This is called, monks, a bad person.

"And what, monks, is one worse than a bad person? Here, monks, a certain one is himself faithless, and encourages others to faithlessness; he is himself shameless, and encourages others to shamelessness; he himself has no moral fear, and encourages others to moral fearlessness; he is himself of little learning, and encourages others to little learning; he is himself lazy, and encourages others to idleness; he is himself unmindful, and encourages others to unmindfulness; he is himself unwise, and encourages others to lack of wisdom. This is called, monks, one worse than a bad person.