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

The Collection of the Numerical Discourses

The Book of the Fives

1.

The First Fifty

1.

The Chapter on the Trainee’s Powers

1.

The Discourse in Brief

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

"There are, monks, these five powers of a trainee. Which five? The power of faith, the power of shame, the power of moral fear, the power of energy, the power of wisdom - these, monks, are the five powers of a trainee.

"Therefore, monks, you should train thus - 'We will be endowed with the power of faith, a power of a trainee; we will be endowed with the power of shame, a power of a trainee; we will be endowed with the power of moral fear, a power of a trainee; we will be endowed with the power of energy, a power of a trainee; we will be endowed with the power of wisdom, a power of a trainee.' Thus indeed, monks, should you train." This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said. The first.

2.

The Discourse in Detail

2. "There are, monks, these five powers of a trainee. Which five? The power of faith, the power of shame, the power of moral fear, the power of energy, the power of wisdom. And what, monks, is the power of faith? Here, monks, 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, monks, the power of faith.

"And what, monks, is the power of shame? Here, monks, a noble disciple has shame, he is ashamed of bodily misconduct, verbal misconduct, mental misconduct, he is ashamed of the attainment of evil unwholesome mental states. This is called, monks, the power of shame.

"And what, monks, is the power of moral fear? Here, monks, a noble disciple has moral fear, he fears bodily misconduct, verbal misconduct, mental misconduct, he fears the attainment of evil unwholesome mental states. This is called, monks, the power of moral fear.

"And what, monks, is the power of energy? Here, monks, a noble disciple dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. This is called, monks, the power of energy.

"And what, monks, is the power of wisdom? Here, monks, a noble disciple is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering. This is called, monks, the power of wisdom. These, monks, are the five powers of a trainee.

"Therefore, monks, you should train thus - 'We will be endowed with the power of faith, a power of a trainee; with the power of shame, etc. with the power of moral fear, etc. with the power of energy, etc. we will be endowed with the power of wisdom, a power of a trainee.' Thus indeed, monks, should you train." The second.

3.

The Discourse on Suffering

3. "Monks, a monk possessed of five qualities dwells in suffering in this very life, with vexation, with anguish, with fever, and upon the body's collapse at death, an unfortunate realm is to be expected. Which five? Here, monks, a monk is faithless, is shameless, has no moral fear, is lazy, is unwise. Monks, a monk possessed of these five qualities dwells in suffering in this very life, with vexation, with anguish, with fever, and upon the body's collapse at death, an unfortunate realm is to be expected.

"Monks, a monk possessed of five qualities dwells happily in this very life, without vexation, without anguish, without fever, and upon the body's collapse at death, a fortunate realm is to be expected. Which five? Here, monks, a monk has faith, has shame, has moral fear, is putting forth strenuous energy, is wise. Monks, a monk possessed of these five qualities dwells happily in this very life, without vexation, without anguish, without fever, and upon the body's collapse at death, a fortunate realm is to be expected." The third.

4.

The Discourse on As It Was Carried

4. "Monks, a monk possessed of five qualities is deposited in hell as if carried there. Which five? Here, monks, a monk is faithless, is shameless, has no moral fear, is lazy, is unwise. Monks, a monk possessed of these five qualities is deposited in hell as if carried there.

"Monks, a monk possessed of five qualities is deposited in heaven as if carried there. Which five? Here, monks, a monk has faith, has shame, has moral fear, is putting forth strenuous energy, is wise. Monks, a monk possessed of these five qualities is deposited in heaven as if carried there." The fourth.

5.

The Discourse on Training

5. "Whoever indeed, monks, whether monk or nun, having rejected the training, returns to the lower life, for that one in this very life five reasonable counter-arguments come to blameworthy positions. Which five? 'You had no faith in wholesome mental states, you had no shame in wholesome mental states, you had no moral fear in wholesome mental states, you had no energy in wholesome mental states, you had no wisdom in wholesome mental states.' Whoever indeed, monks, whether monk or nun, having rejected the training, returns to the lower life, for that one in this very life these five reasonable counter-arguments come to blameworthy positions.

"Whoever indeed, monks, whether monk or nun, together with suffering, together with displeasure, with tearful face, weeping, lives the holy life that is complete and pure, for that one in this very life five reasonable grounds for praise come. Which five? 'You had faith in wholesome mental states, you had shame in wholesome mental states, you had moral fear in wholesome mental states, you had energy in wholesome mental states, you had wisdom in wholesome mental states.' Whoever indeed, monks, whether monk or nun, together with suffering, together with displeasure, with tearful face, weeping, lives the holy life that is complete and pure, for that one in this very life these five reasonable grounds for praise come." The fifth.

6.

The Discourse on Attainment

6. "Monks, there is no attainment of the unwholesome so long as faith is present in wholesome mental states. But when, monks, faith has disappeared, and faithlessness pervades and remains; then there is attainment of the unwholesome.

"Monks, there is no attainment of the unwholesome so long as shame is present in wholesome mental states. But when, monks, shame has disappeared, and shamelessness pervades and remains; then there is attainment of the unwholesome.

"Monks, there is no attainment of the unwholesome so long as moral fear is present in wholesome mental states. But when, monks, moral fear has disappeared, and moral fearlessness pervades and remains; then there is attainment of the unwholesome.

"Monks, there is no attainment of the unwholesome so long as energy is present in wholesome mental states. But when, monks, energy has disappeared, and idleness pervades and remains; then there is attainment of the unwholesome.

"Monks, there is no attainment of the unwholesome so long as wisdom is present in wholesome mental states. But when, monks, wisdom has disappeared, and lack of wisdom pervades and remains; then there is attainment of the unwholesome." The sixth.

7.

The Discourse on Sensual Pleasure

7. "Mostly, monks, beings are delighted in sensual pleasures. When a son of good family, monks, having left behind sickle and carrying-pole, has gone forth from home into homelessness, it is fitting to say 'a son of good family gone forth through faith'. What is the reason for this? Sensual pleasures, monks, are obtainable through youth, and those of whatever kind or such kind. And whatever, monks, are inferior sensual pleasures, whatever are middling sensual pleasures, whatever are superior sensual pleasures, all sensual pleasures go by the term 'sensual pleasures'. Just as, monks, a young boy, dull, an infant lying on his back, through the nurse's negligence, might put a stick or a potsherd in his mouth. The nurse should very quickly attend to him; having very quickly attended, she should very quickly remove it. If she could not very quickly remove it, having grasped his head with her left hand, having made a crooked finger with her right hand, she should remove it even with blood. What is the reason for this? 'There is this harming of the boy, monks; I do not say it does not exist.' And this is to be done, monks, by the nurse who desires his welfare, who seeks his benefit, who is compassionate, out of compassion. But when, monks, that boy has grown up and is mature in wisdom, the nurse is now without concern for that boy, monks - 'The boy is now self-guarded, not fit for negligence.'

"Just so, monks, as long as for a monk what is to be done by faith in wholesome mental states has not been done, what is to be done by shame in wholesome mental states has not been done, what is to be done by moral fear in wholesome mental states has not been done, what is to be done by energy in wholesome mental states has not been done, what is to be done by wisdom in wholesome mental states has not been done, that monk, monks, is to be protected by me for that long. But when, monks, for a monk what is to be done by faith in wholesome mental states has been done, what is to be done by shame in wholesome mental states has been done, what is to be done by moral fear in wholesome mental states has been done, what is to be done by energy in wholesome mental states has been done, what is to be done by wisdom in wholesome mental states has been done, I am now without concern for that monk, monks - 'The monk is now self-guarded, not fit for negligence.'" The seventh.

8.

The Discourse on Passing Away

8. "Monks, a monk possessed of five qualities passes away, he is not established in the Good Teaching. Which five? A faithless monk, monks, passes away, he is not established in the Good Teaching. A shameless monk, monks, passes away, he is not established in the Good Teaching. A monk without moral fear, monks, passes away, he is not established in the Good Teaching. A lazy monk, monks, passes away, he is not established in the Good Teaching. An unwise monk, monks, passes away, he is not established in the Good Teaching. Monks, a monk possessed of these five qualities passes away, he is not established in the Good Teaching.

"Monks, a monk possessed of five qualities does not pass away, he is established in the Good Teaching. Which five? A faithful monk, monks, does not pass away, he is established in the Good Teaching. A monk with shame, monks, does not pass away, he is established in the Good Teaching. A monk with moral fear, monks, does not pass away, he is established in the Good Teaching. A monk putting forth strenuous energy, monks, does not pass away, he is established in the Good Teaching. A wise monk, monks, does not pass away, he is established in the Good Teaching. Monks, a monk possessed of these five qualities does not pass away, he is established in the Good Teaching." The eighth.

9.

The First Discourse on Disrespect

9. "Monks, a monk possessed of five qualities, disrespectful, not deferential, passes away, he is not established in the Good Teaching. Which five? A faithless monk, monks, disrespectful, not deferential, passes away, he is not established in the Good Teaching. A shameless monk, monks, disrespectful, not deferential, passes away, he is not established in the Good Teaching. A monk without moral fear, monks, disrespectful, not deferential, passes away, he is not established in the Good Teaching. A lazy monk, monks, disrespectful, not deferential, passes away, he is not established in the Good Teaching. An unwise monk, monks, disrespectful, not deferential, passes away, he is not established in the Good Teaching. Monks, a monk possessed of these five qualities, disrespectful, not deferential, passes away, he is not established in the Good Teaching.

"Monks, a monk possessed of five qualities, respectful, deferential, does not pass away, he is established in the Good Teaching. Which five? A faithful monk, monks, respectful, deferential, does not pass away, he is established in the Good Teaching. A monk with shame, monks, respectful, deferential, does not pass away, he is established in the Good Teaching. A monk with moral fear, monks, respectful, deferential, does not pass away, he is established in the Good Teaching. A monk putting forth strenuous energy, monks, respectful, deferential, does not pass away, he is established in the Good Teaching. A wise monk, monks, respectful, deferential, does not pass away, he is established in the Good Teaching. Monks, a monk possessed of these five qualities, respectful, deferential, does not pass away, he is established in the Good Teaching." The ninth.

10.

The Second Discourse on Disrespect

10. "Monks, a monk possessed of five qualities, disrespectful, not deferential, is incapable of attaining growth, increase, and expansion in this Teaching and discipline. Which five? A faithless monk, monks, disrespectful, not deferential, is incapable of attaining growth, increase, and expansion in this Teaching and discipline. A shameless monk, monks, disrespectful, not deferential, is incapable of attaining growth, increase, and expansion in this Teaching and discipline. A monk without moral fear, monks, disrespectful, not deferential, is incapable of attaining growth, increase, and expansion in this Teaching and discipline. A lazy monk, monks, disrespectful, not deferential, is incapable of attaining growth, increase, and expansion in this Teaching and discipline. An unwise monk, monks, disrespectful, not deferential, is incapable of attaining growth, increase, and expansion in this Teaching and discipline. Monks, a monk possessed of these five qualities, disrespectful, not deferential, is incapable of attaining growth, increase, and expansion in this Teaching and discipline.

"Monks, a monk possessed of five qualities, respectful, deferential, is capable of attaining growth, increase, and expansion in this Teaching and discipline. Which five? A faithful monk, monks, respectful, deferential, is capable of attaining growth, increase, and expansion in this Teaching and discipline. A monk with shame, monks, etc. a monk with moral fear, monks, etc. a monk putting forth strenuous energy, monks, etc. A wise monk, monks, respectful, deferential, is capable of attaining growth, increase, and expansion in this Teaching and discipline. Monks, a monk possessed of these five qualities, respectful, deferential, is capable of attaining growth, increase, and expansion in this Teaching and discipline." The tenth.

The Chapter on the Learner's Powers is first.

Its summary:

2.

The Chapter on Powers

1.

The Discourse on Things Unheard Before

11. "Formerly I, monks, acknowledge having attained the perfection of the conclusion through direct knowledge regarding things not heard before. There are, monks, these five powers of the Tathāgata, endowed with which powers the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel. Which five? The power of faith, the power of shame, the power of moral fear, the power of energy, the power of wisdom - these, monks, are the five powers of the Tathāgata, endowed with which powers the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel." The first.

2.

The Discourse on the Peak

12. "There are, monks, these five powers of a trainee. Which five? The power of faith, the power of shame, the power of moral fear, the power of energy, the power of wisdom - these, monks, are the five powers of a trainee. Of these five powers of a trainee, monks, this is the highest, this is the binding factor, this is the unifying factor, that is to say, the power of wisdom.

Just as, monks, of a pinnacle chamber, this is the highest, this is the binding factor, this is the unifying factor, that is to say, the pinnacle. Just so, monks, of these five powers of a trainee, this is the highest, this is the binding factor, this is the unifying factor, that is to say, the power of wisdom.

"Therefore, monks, you should train thus - 'We will be endowed with the power of faith, a power of a trainee; with the power of shame, etc. with the power of moral fear, etc. with the power of energy, etc. we will be endowed with the power of wisdom, a power of a trainee.' Thus indeed, monks, should you train." The second.

3.

The Discourse in Brief

13. "There are, monks, these five powers. Which five? The power of faith, the power of energy, the power of mindfulness, the power of concentration, the power of wisdom - these, monks, are the five powers." The third.

4.

The Discourse in Detail

14. "There are, monks, these five powers. Which five? The power of faith, the power of energy, the power of mindfulness, the power of concentration, the power of wisdom.

"And what, monks, is the power of faith? Here, monks, 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, monks, the power of faith.

"And what, monks, is the power of energy? Here, monks, a noble disciple dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. This is called, monks, the power of energy.

"And what, monks, is the power of mindfulness? Here, monks, a noble disciple is mindful, endowed with the highest mindfulness and discretion, remembering and recollecting what was done long ago and what was said long ago. This is called, monks, the power of mindfulness.

"And what, monks, is the power of concentration? Here, monks, a noble disciple, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion; with the subsiding of applied and sustained thought, 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. This is called, monks, the power of concentration.

"And what, monks, is the power of wisdom? Here, monks, a noble disciple is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering. This is called, monks, the power of wisdom. These, monks, are the five powers." The fourth.

5.

The Discourse on What Should Be Seen

15. "There are, monks, these five powers. Which five? The power of faith, the power of energy, the power of mindfulness, the power of concentration, the power of wisdom. And where, monks, should the power of faith be seen? In the four factors of stream-entry. Here the power of faith should be seen. And where, monks, should the power of energy be seen? In the four right strivings. Here the power of energy should be seen. And where, monks, should the power of mindfulness be seen? In the four establishments of mindfulness. Here the power of mindfulness should be seen. And where, monks, should the power of concentration be seen? In the four meditative absorptions. Here the power of concentration should be seen. And where, monks, should the power of wisdom be seen? In the four noble truths. Here the power of wisdom should be seen. These, monks, are the five powers." The fifth.

6.

The Discourse on the Peak Again

16. "There are, monks, these five powers. Which five? The power of faith, the power of energy, the power of mindfulness, the power of concentration, the power of wisdom - these, monks, are the five powers. Of these five powers, monks, this is the highest, this is the binding factor, this is the unifying factor, that is to say, the power of wisdom. Just as, monks, of a pinnacle chamber, this is the highest, this is the binding factor, this is the unifying factor, that is to say, the pinnacle. Just so, monks, of these five powers, this is the highest, this is the binding factor, this is the unifying factor, that is to say, the power of wisdom." The sixth.

7.

The First Discourse on Welfare

17. "Monks, a monk possessed of five qualities is practising for personal welfare, not for the welfare of others. Which five? Here, monks, a monk is himself accomplished in morality, but does not encourage others to accomplishment in morality; he is himself accomplished in concentration, but does not encourage others to accomplishment in concentration; he is himself accomplished in wisdom, but does not encourage others to accomplishment in wisdom; he is himself accomplished in liberation, but does not encourage others to accomplishment in liberation; he is himself accomplished in knowledge and vision of liberation, but does not encourage others to accomplishment in knowledge and vision of liberation. Monks, a monk possessed of these five factors is practising for personal welfare, not for the welfare of others." The seventh.

8.

The Second Discourse on Welfare

18. "Monks, a monk possessed of five qualities is practising for the welfare of others, not for personal welfare. Which five? Here, monks, a monk is himself not accomplished in morality, but encourages others to accomplishment in morality; he is himself not accomplished in concentration, but encourages others to accomplishment in concentration; he is himself not accomplished in wisdom, but encourages others to accomplishment in wisdom; he is himself not accomplished in liberation, but encourages others to accomplishment in liberation; he is himself not accomplished in knowledge and vision of liberation, but encourages others to accomplishment in knowledge and vision of liberation. Monks, a monk possessed of these five qualities is practising for the welfare of others, not for personal welfare." The eighth.

9.

The Third Discourse on Welfare

19. "Monks, a monk possessed of five qualities is practising neither for personal welfare nor for the welfare of others. Which five? Here, monks, a monk is himself not accomplished in morality, and does not encourage others to accomplishment in morality; he is himself not accomplished in concentration, and does not encourage others to accomplishment in concentration; he is himself not accomplished in wisdom, and does not encourage others to accomplishment in wisdom; he is himself not accomplished in liberation, and does not encourage others to accomplishment in liberation; he is himself not accomplished in knowledge and vision of liberation, and does not encourage others to accomplishment in knowledge and vision of liberation. Monks, a monk possessed of these five qualities is practising neither for personal welfare nor for the welfare of others." The ninth.

10.

The Fourth Discourse on Welfare

20. "Monks, a monk possessed of five qualities is practising both for personal welfare and for the welfare of others. Which five? Here, monks, a monk is himself accomplished in morality, and encourages others to accomplishment in morality; he is himself accomplished in concentration, and encourages others to accomplishment in concentration; he is himself accomplished in wisdom, and encourages others to accomplishment in wisdom; he is himself accomplished in liberation, and encourages others to accomplishment in liberation; he is himself accomplished in knowledge and vision of liberation, and encourages others to accomplishment in knowledge and vision of liberation. Monks, a monk possessed of these five qualities is practising both for personal welfare and for the welfare of others." The tenth.

The Chapter on Powers is second.

Its summary:

3.

The Chapter on Five Factors

1.

The First Discourse on Disrespect

21. "That indeed, monks, a monk who is disrespectful, not deferential, not courteous, 'will fulfil the fundamentals of conduct towards his fellows in the holy life' - this is impossible. 'Without fulfilling the fundamentals of conduct, he will fulfil the trainee state' - this is impossible. 'Without fulfilling the trainee state, he will fulfil the moralities' - this is impossible. 'Without fulfilling the moralities, he will fulfil right view' - this is impossible. 'Without fulfilling right view, he will fulfil right concentration' - this is impossible.

"That indeed, monks, a monk who is respectful, deferential, courteous, 'will fulfil the fundamentals of conduct towards his fellows in the holy life' - this is possible. 'Having fulfilled the fundamentals of conduct, he will fulfil the trainee state' - this is possible. 'Having fulfilled the trainee state, he will fulfil the moralities' - this is possible. 'Having fulfilled the moralities, he will fulfil right view' - this is possible. 'Having fulfilled right view, he will fulfil right concentration' - this is possible." The first.

2.

The Second Discourse on Disrespect

22. "That indeed, monks, a monk who is disrespectful, not deferential, not courteous, 'will fulfil the fundamentals of conduct towards his fellows in the holy life' - this is impossible. 'Without fulfilling the fundamentals of conduct, he will fulfil the trainee state' - this is impossible. 'Without fulfilling the trainee state, he will fulfil the aggregate of morality' - this is impossible. 'Without fulfilling the aggregate of morality, he will fulfil the aggregate of concentration' - this is impossible. 'Without fulfilling the aggregate of concentration, he will fulfil the aggregate of wisdom' - this is impossible.

"That indeed, monks, a monk who is respectful, deferential, courteous, 'will fulfil the fundamentals of conduct towards his fellows in the holy life' - this is possible. 'Having fulfilled the fundamentals of conduct, he will fulfil the trainee state' - this is possible. 'Having fulfilled the trainee state, he will fulfil the aggregate of morality' - this is possible. 'Having fulfilled the aggregate of morality, he will fulfil the aggregate of concentration' - this is possible. 'Having fulfilled the aggregate of concentration, he will fulfil the aggregate of wisdom' - this is possible." The second.

3.

The Discourse on Mental impurities

23. "Monks, there are these five impurities of gold, by which impurities impure gold is neither soft nor wieldy, nor luminous and is brittle, and does not rightly approach work. Which five? Iron, copper, tin, lead, silver - these, monks, are the five impurities of gold, by which impurities impure gold is neither soft nor wieldy, nor luminous and is brittle, and does not rightly approach work. But when, monks, gold is liberated from these five impurities, that gold is soft and wieldy and luminous, and not brittle, and rightly approaches work. And whatever kind of ornament he wishes for - whether a signet ring, whether an earring, whether a necklace, whether a golden garland - it serves that purpose for him.

"Just so, monks, there are these five impurities of the mind, by which impurities impure mind is neither soft nor wieldy, nor luminous and is brittle, and does not rightly become concentrated for the elimination of mental corruptions. Which five? Sensual desire, anger, sloth and torpor, restlessness and remorse, sceptical doubt - these, monks, are the five impurities of the mind, by which impurities impure mind is neither soft nor wieldy, nor luminous and is brittle, and does not rightly become concentrated for the elimination of mental corruptions. But when, monks, the mind is liberated from these five impurities, that mind is soft and wieldy and luminous, and not brittle, and rightly becomes concentrated for the elimination of mental corruptions. And towards whatever mental state to be realised by direct knowledge he inclines the mind for realisation by direct knowledge, in each and every case he attains the ability to witness, when there is a basis for mindfulness.

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

"If he wishes - 'With the divine ear element, purified and surpassing the human, may I hear both sounds - divine and human, whether far or near' - in each and every case he attains the ability to witness, when there is a basis for mindfulness.

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

"If he wishes - 'May I recollect manifold past lives, as follows - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many cosmic cycles of universe-contraction, many cosmic cycles of universe-expansion, many cosmic cycles of universe-contraction and expansion - There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; there too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms may I recollect manifold past lives' - in each and every case he attains the ability to witness, when there is a basis for mindfulness.

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

"If he wishes - 'With the elimination of the mental corruptions, in this very life, having realised by direct knowledge myself, having attained, may I dwell in the liberation of mind and liberation by wisdom that are without mental corruptions' - in each and every case he attains the ability to witness, when there is a basis for mindfulness." The third.

4.

The Discourse on the Immoral

24. "Monks, for one who is immoral, failing in morality, right concentration has its proximate cause destroyed; when right concentration is absent, for one failing in right concentration, knowledge and vision of things as they really are has its proximate cause destroyed; when knowledge and vision of things as they really are is absent, for one failing in knowledge and vision of things as they really are, disenchantment and dispassion has its proximate cause destroyed; when disenchantment and dispassion is absent, for one failing in disenchantment and dispassion, knowledge and vision of liberation has its proximate cause destroyed. Just as, monks, a tree lacking branches and leaves. Its outer bark does not go to fulfilment, its inner bark does not go to fulfilment, its softwood does not go to fulfilment, its heartwood does not go to fulfilment; just so, monks, for one who is immoral, failing in morality, right concentration has its proximate cause destroyed; when right concentration is absent, for one failing in right concentration, knowledge and vision of things as they really are has its proximate cause destroyed; when knowledge and vision of things as they really are is absent, for one failing in knowledge and vision of things as they really are, disenchantment and dispassion has its proximate cause destroyed; when disenchantment and dispassion is absent, for one failing in disenchantment and dispassion, knowledge and vision of liberation has its proximate cause destroyed.

"Monks, for one who is moral, accomplished in morality, right concentration is accomplished in its proximate cause; when right concentration is present, for one accomplished in right concentration, knowledge and vision of things as they really are is accomplished in its proximate cause; when knowledge and vision of things as they really are is present, for one accomplished in knowledge and vision of things as they really are, disenchantment and dispassion is accomplished in its proximate cause; when disenchantment and dispassion is present, for one accomplished in disenchantment and dispassion, knowledge and vision of liberation is accomplished in its proximate cause. Just as, monks, a tree accomplished with branches and leaves. Its outer bark goes to fulfilment, its inner bark goes to fulfilment, its softwood goes to fulfilment, its heartwood goes to fulfilment; just so, monks, for one who is moral, accomplished in morality, right concentration is accomplished in its proximate cause; when right concentration is present, for one accomplished in right concentration, knowledge and vision of things as they really are is accomplished in its proximate cause; when knowledge and vision of things as they really are is present, for one accomplished in knowledge and vision of things as they really are, disenchantment and dispassion is accomplished in its proximate cause; when disenchantment and dispassion is present, for one accomplished in disenchantment and dispassion, knowledge and vision of liberation is accomplished in its proximate cause." The fourth.

5.

The Discourse on the Unsupported

25. "Monks, supported by five factors, right view has liberation of mind as its fruit and liberation of mind as its benefit, and has liberation by wisdom as its fruit and liberation by wisdom as its benefit.

"Which five? Here, monks, right view is supported by morality, supported by learning, supported by discussion, supported by serenity, and supported by insight. Monks, supported by these five factors, right view has liberation of mind as its fruit and liberation of mind as its benefit, and has liberation by wisdom as its fruit and liberation by wisdom as its benefit." The fifth.

6.

The Discourse on the Bases for Liberation

26. "There are, monks, these five planes of liberation, where for a monk dwelling diligent, ardent, and resolute, the unliberated mind becomes liberated, the mental corruptions that were not eliminated go to utter elimination, and the unsurpassed freedom from bondage that was not attained is attained.

"Which five? Here, monks, the Teacher teaches the Teaching to a monk, or a certain fellow monk who takes the place of a teacher. In whatever way, monks, the Teacher teaches the Teaching to that monk, or a certain fellow monk who takes the place of a teacher, in that way he becomes one who experiences the meaning and one who experiences the Teaching in that teaching. For one who experiences the meaning and experiences the Teaching, gladness arises. In one who is gladdened, joy arises. When the mind is filled with joy, the body becomes calm. One whose body is calm feels happiness. The mind of one who is happy becomes concentrated. This, monks, is the first plane of liberation, where for a monk dwelling diligent, ardent, and resolute, the unliberated mind becomes liberated, the mental corruptions that were not eliminated go to utter elimination, and the unsurpassed freedom from bondage that was not attained is attained.

"Furthermore, monks, the Teacher does not indeed teach the Teaching to a monk, nor does a certain fellow monk who takes the place of a teacher, but he teaches the Teaching in detail to others as he has heard it, as he has learned it. In whatever way, monks, a monk teaches the Teaching in detail to others as he has heard it, as he has learned it, in that way he becomes one who experiences the meaning and one who experiences the Teaching in that teaching. For one who experiences the meaning and experiences the Teaching, gladness arises. In one who is gladdened, joy arises. When the mind is filled with joy, the body becomes calm. One whose body is calm feels happiness. The mind of one who is happy becomes concentrated. This, monks, is the second plane of liberation, where for a monk dwelling diligent, ardent, and resolute, the unliberated mind becomes liberated, the mental corruptions that were not eliminated go to utter elimination, and the unsurpassed freedom from bondage that was not attained is attained.

"Furthermore, monks, the Teacher does not indeed teach the Teaching to a monk, nor does a certain fellow monk who takes the place of a teacher, nor does he teach the Teaching in detail to others as he has heard it, as he has learned it, but he recites the Teaching in detail as he has heard it, as he has learned it. In whatever way, monks, a monk recites the Teaching in detail as he has heard it, as he has learned it, in that way he becomes one who experiences the meaning and one who experiences the Teaching in that teaching. For one who experiences the meaning and experiences the Teaching, gladness arises. In one who is gladdened, joy arises. When the mind is filled with joy, the body becomes calm. One whose body is calm feels happiness. The mind of one who is happy becomes concentrated. This, monks, is the third plane of liberation, where for a monk dwelling diligent, ardent, etc. freedom from bondage is attained.

"Furthermore, monks, the Teacher does not indeed teach the Teaching to a monk, nor does a certain fellow monk who takes the place of a teacher, nor does he teach the Teaching in detail to others as he has heard it, as he has learned it, nor does he recite the Teaching in detail as he has heard it, as he has learned it; but he reflects upon, examines, and mentally contemplates the Teaching as he has heard it, as he has learned it. In whatever way, monks, a monk reflects upon, examines, and mentally contemplates the Teaching as he has heard it, as he has learned it, in that way he becomes one who experiences the meaning and one who experiences the Teaching in that teaching. For one who experiences the meaning and experiences the Teaching, gladness arises. In one who is gladdened, joy arises. When the mind is filled with joy, the body becomes calm. One whose body is calm feels happiness. The mind of one who is happy becomes concentrated. This, monks, is the fourth plane of liberation, where for a monk dwelling diligent, ardent, and resolute, the unliberated mind becomes liberated, the mental corruptions that were not eliminated go to utter elimination, and the unsurpassed freedom from bondage that was not attained is attained.

"Furthermore, monks, the Teacher does not indeed teach the Teaching to a monk, nor does a certain fellow monk who takes the place of a teacher, nor does he teach the Teaching in detail to others as he has heard it, as he has learned it, nor does he recite the Teaching in detail as he has heard it, as he has learned it, nor does he reflect upon, examine, and mentally contemplate the Teaching as he has heard it, as he has learned it; but a certain sign of concentration has been rightly grasped by him, well attended to, well considered, thoroughly understood with wisdom. In whatever way, monks, a certain sign of concentration has been rightly grasped by a monk, well attended to, well considered, thoroughly understood with wisdom, in that way he becomes one who experiences the meaning and one who experiences the Teaching in that teaching. For one who experiences the meaning and experiences the Teaching, gladness arises. In one who is gladdened, joy arises. When the mind is filled with joy, the body becomes calm. One whose body is calm feels happiness. The mind of one who is happy becomes concentrated. This, monks, is the fifth plane of liberation where for a monk dwelling diligent, ardent, and resolute, the unliberated mind becomes liberated, or the mental corruptions that were not eliminated go to utter elimination, or the unsurpassed freedom from bondage that was not attained is attained.

"These, monks, are the five planes of liberation where for a monk dwelling diligent, ardent, and resolute, the unliberated mind becomes liberated, or the mental corruptions that were not eliminated go to utter elimination, or the unsurpassed freedom from bondage that was not attained is attained." The sixth.

7.

The Discourse on Concentration

27. "Monks, develop immeasurable concentration, prudent and mindful. For monks who develop immeasurable concentration, prudent and mindful, five knowledges arise individually. Which five? 'This concentration is pleasant in the present and has pleasant results in the future' - thus knowledge arises individually. 'This concentration is noble and spiritual' - thus knowledge arises individually. 'This concentration is not practised by inferior persons' - thus knowledge arises individually. 'This concentration is peaceful, sublime, obtained through tranquillity, attained to unification, not reached by forceful suppression and restraint' - thus knowledge arises individually. 'I enter this concentration mindfully and emerge from it mindfully' - thus knowledge arises individually.

"Monks, develop immeasurable concentration, prudent and mindful. For monks who develop immeasurable concentration, prudent and mindful, these five knowledges arise individually." The seventh.

8.

The Discourse on the Fivefold

28. "Monks, I will teach the development of the noble fivefold right concentration. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"And what, monks, is the development of the noble fivefold right concentration? Here, monks, a monk, quite secluded from sensual pleasures, etc. he enters and dwells in the first meditative absorption. He drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion; there is no part of his entire body unpervaded by the rapture and happiness born of seclusion. Just as, monks, a skilled bathman or his apprentice, having scattered bath powder in a bronze dish, might knead it by sprinkling it again and again with water. That ball of bath powder is permeated with moisture, pervaded by moisture, pervaded within and without by moisture, yet does not drip. Just so, monks, a monk drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion; there is no part of his entire body unpervaded by the rapture and happiness born of seclusion. This, monks, is the first development of the noble fivefold right concentration.

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

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

"Furthermore, monks, with the abandoning of pleasure, etc. he enters and dwells in the fourth meditative absorption. He sits having pervaded this very body with a pure and bright mind; there is nothing of his entire body unpervaded by the pure and bright mind. Just as, monks, a man having wrapped himself up to the head with a white cloth might be seated; there would be no part of his entire body untouched by the white cloth. Just so, monks, a monk sits having pervaded this very body with a pure and bright mind; there is nothing of his entire body unpervaded by the pure and bright mind. This is the fourth development of the noble five-factored right concentration, monks.

"Furthermore, monks, for a monk the sign of reviewing has been rightly grasped, well attended to, well considered, thoroughly understood with wisdom. Just as, monks, one person might review another, or one standing might review one seated, or one seated might review one lying down. Just so, monks, for a monk the sign of reviewing has been rightly grasped, well attended to, well considered, thoroughly understood with wisdom. This is the fifth development of the noble five-factored right concentration, monks. Thus developed, monks, when a monk has thus cultivated the noble five-factored right concentration, towards whatever mental state to be realised by direct knowledge he inclines the mind for realisation by direct knowledge, in each and every case he attains the ability to witness, when there is a basis for mindfulness.

"Just as, monks, a water jar full of water, filled to the brim so that a crow could drink from it, placed on a stand. If a strong man were to tip it from any direction, would water come out?" "Yes, venerable sir." "Just so, monks, when a monk has thus developed the noble five-factored right concentration, thus cultivated, towards whatever mental state to be realised by direct knowledge he inclines the mind for realisation by direct knowledge, in each and every case he attains the ability to witness, when there is a basis for mindfulness.

"Just as, monks, on a level piece of ground there might be a quadrangular pond, bounded by embankments, full of water, filled to the brim so that a crow could drink from it. If a strong man were to release the embankment from any direction, would water come out?" "Yes, venerable sir." "Just so, monks, when a monk has thus developed the noble five-factored right concentration, thus cultivated, towards whatever mental state to be realised by direct knowledge, etc. when there is a basis for mindfulness.

"Just as, monks, on level ground at a crossroads a chariot harnessed to thoroughbreds might stand ready with goad lying ready. A skilled trainer, a charioteer of horses to be tamed, having mounted it, having taken the reins in his left hand, having taken the goad in his right hand, might drive it forward and back wherever he wishes, however he wishes. Just so, monks, when a monk has thus developed the noble five-factored right concentration, thus cultivated, towards whatever mental state to be realised by direct knowledge he inclines the mind for realisation by direct knowledge, in each and every case he attains the ability to witness, when there is a basis for mindfulness.

"If he wishes - 'May I experience the various kinds of supernormal power - having been one, may I become many, etc. may I exercise mastery with my body even as far as the Brahma world' - in each and every case he attains the ability to witness, when there is a basis for mindfulness.

"If he wishes - 'With the divine ear element, purified and surpassing the human, may I hear both sounds - divine and human, whether far or near' - in each and every case he attains the ability to witness, when there is a basis for mindfulness.

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

"If he wishes - 'May I recollect manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms may I recollect manifold past lives' - in each and every case he attains the ability to witness, when there is a basis for mindfulness.

"If he wishes - 'With the divine eye, which is pure and surpasses the human, etc. may I understand beings according to their actions' - in each and every case he attains the ability to witness, when there is a basis for mindfulness.

"If he wishes - 'With the elimination of the mental corruptions, in this very life, having realised by direct knowledge myself, having attained, may I dwell in the liberation of mind and liberation by wisdom that are without mental corruptions' - in each and every case he attains the ability to witness, when there is a basis for mindfulness." The eighth.

9.

The Discourse on the Walking Path

29. "Monks, there are these five benefits of walking meditation. Which five? One becomes capable of enduring journeys, one becomes capable of striving, one has little illness, what is eaten, drunk, chewed, and tasted is properly digested, and concentration attained through walking meditation is long-lasting. These, monks, are the five benefits of walking meditation." The ninth.

10.

The Discourse on Nāgita

30. Thus have I heard - On one occasion the Blessed One was wandering on a journey among the Kosalans together with a large Community of monks, and arrived at a brahmin village of the Kosalans named Icchānaṅgala. There the Blessed One stayed at Icchānaṅgala in the Icchānaṅgala forest thicket. The brahmin householders of Icchānaṅgala heard - "Indeed, my dear, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, has arrived at Icchānaṅgala; he is staying at Icchānaṅgala in the Icchānaṅgala forest thicket. And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. Good indeed is the seeing of such Worthy Ones." Then the brahmin householders of Icchānaṅgala, after that night had passed, taking abundant solid and soft food, approached the Icchānaṅgala forest thicket; having approached, they stood outside the door-porch, making loud sounds and great sounds.

Now at that time the Venerable Nāgito was the Blessed One's attendant. Then the Blessed One addressed the Venerable Nāgita - "Who are these, Nāgita, making loud sounds and great sounds, like fishermen, methinks, at a fish haul?" "These, venerable sir, are the brahmin householders of Icchānaṅgala, having taken abundant solid and soft food, standing outside the door-porch, for the Blessed One himself and for the Community of monks." "Let me not come together with fame, Nāgita, nor let fame come together with me. Whoever, Nāgita, does not obtain at will, does not obtain without difficulty, does not obtain without trouble, this happiness of renunciation, this happiness of solitude, this happiness of peace, this happiness of enlightenment, of which I am one who obtains at will, obtains without difficulty, obtains without trouble - he might consent to that filthy happiness, that happiness of torpor, that happiness of material gain, honour and praise."

"Let the Blessed One now consent, venerable sir, let the Fortunate One consent; now is the time for the Blessed One to consent, venerable sir. Wherever the Blessed One will now go, inclined towards that will go the brahmins and householders, townspeople and country-folk. Just as, venerable sir, when the sky rains with large drops, the waters flow according to the slope; just so, venerable sir, wherever the Blessed One will now go, inclined towards that will go the brahmins and householders, townspeople and country-folk. What is the reason for this? For such, venerable sir, is the Blessed One's morality and wisdom."

"Let me not come together with fame, Nāgita, nor let fame come together with me. Whoever, Nāgita, does not obtain at will, does not obtain without difficulty, does not obtain without trouble, this happiness of renunciation, this happiness of solitude, this happiness of peace, this happiness of enlightenment, of which I am one who obtains at will, obtains without difficulty, obtains without trouble - he might consent to that filthy happiness, that happiness of torpor, that happiness of material gain, honour and praise. For what is eaten, drunk, chewed and tasted, Nāgita, faeces and urine - this is its outcome. From the change and alteration of dear ones, Nāgita, there arise sorrow, lamentation, suffering, displeasure and anguish - this is its outcome. For one engaged in the pursuit of the sign of foulness, Nāgita, loathsomeness towards the sign of beauty becomes established - this is its outcome. For one dwelling observing impermanence in the six sense bases of contact, Nāgita, loathsomeness towards contact becomes established - this is its outcome. For one dwelling observing rise and fall in the five aggregates of clinging, Nāgita, loathsomeness towards clinging becomes established - this is its outcome." The tenth.

The Chapter on the Fivefold is third.

Its summary:

4.

The Chapter on Sumanā

1.

The Discourse on Sumanā

31. On one occasion, etc. in Anāthapiṇḍika's park. Then the princess Sumanā, surrounded by five hundred chariots and five hundred princesses, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the princess Sumanā said this to the Blessed One -

"Suppose here, venerable sir, there were two disciples of the Blessed One, equal in faith, equal in morality, equal in wisdom - one a donor, one a non-donor. Upon the body's collapse at death, they would be reborn in a fortunate realm, in a heavenly world. For them having become gods, venerable sir, would there be a distinction, would there be a difference?"

"There would be, Sumanā," the Blessed One said - "Sumanā, he who is a donor, having become a god, surpasses that non-donor in five respects - in divine life span, in divine beauty, in divine happiness, in divine fame, in divine authority. Sumanā, he who is a donor, having become a god, surpasses that non-donor in these five respects."

"But if, venerable sir, having passed away from there, they come to this state of being, for them having become human beings, venerable sir, would there be a distinction, would there be a difference?" "There would be, Sumanā," the Blessed One said - "Sumanā, he who is a donor, having become a human being, surpasses that non-donor in five respects - in human life span, in human beauty, in human happiness, in human fame, in human authority. Sumanā, he who is a donor, having become a human being, surpasses that non-donor in these five respects."

"But if, venerable sir, both go forth from home into homelessness, for them having gone forth, venerable sir, would there be a distinction, would there be a difference?" "There would be, Sumanā," the Blessed One said - "Sumanā, he who is a donor, having gone forth, surpasses that non-donor in five respects - he 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. Sumanā, he who is a donor, having gone forth, surpasses that non-donor in these five respects."

"But if, venerable sir, both attain arahantship, for them having attained arahantship, venerable sir, would there be a distinction, would there be a difference?" "Here indeed, Sumanā, I say there is no difference whatsoever, that is to say, liberation compared to liberation."

"Wonderful, venerable sir, marvellous, venerable sir! How fitting it is, venerable sir, to give gifts, fitting to make merit; since indeed merits are helpful for one who has become a god, merits are helpful for one who has become a human being, merits are helpful for one who has gone forth." "So it is, Sumanā! Indeed it is fitting, Sumanā, to give gifts, fitting to make merit! Merits are helpful for one who has become a god, merits are helpful for one who has become a human being, merits are helpful for one who has gone forth."

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

2.

The Discourse on Cundī

32. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then the princess Cundī, surrounded by five hundred chariots and five hundred princesses, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the princess Cundī said this to the Blessed One -

"Our brother, venerable sir, the prince named Cunda, he says thus - 'Whenever someone, whether woman or man, has gone for refuge to the Buddha, gone for refuge to the Teaching, gone for refuge to the Community, 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, upon the body's collapse at death, that one is reborn only in a fortunate realm, not in an unfortunate realm.' I, venerable sir, ask the Blessed One - 'Devoted to what kind of Teacher, venerable sir, does one upon the body's collapse at death, get reborn only in a fortunate realm, not in an unfortunate realm? Devoted to what kind of Teaching does one upon the body's collapse at death, get reborn only in a fortunate realm, not in an unfortunate realm? Devoted to what kind of Community does one upon the body's collapse at death, get reborn only in a fortunate realm, not in an unfortunate realm? Fulfilling what kind of moral precepts does one upon the body's collapse at death, get reborn only in a fortunate realm, not in an unfortunate realm?'"

"As far as there are beings, Cundī, 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, Cundī, 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, Cundī, the noble eightfold path is declared the foremost among them. Those, Cundī, 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, Cundī, 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, Cundī, 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, Cundī, 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, Cundī, 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.

"As far as there are moral precepts, Cundī, morality pleasing to the noble ones is declared the foremost among them, that is to say - unbroken, without holes, unspotted, unblemished, liberating, praised by the wise, not adhered to, and conducive to concentration. Those, Cundī, who fulfil the morality pleasing to the noble ones, they are the foremost fulfillers. And for those who are the foremost fulfillers, the foremost result comes to be."

3.

The Discourse on Uggaha

33. On one occasion the Blessed One was dwelling at Bhaddiya in the Jātiyā grove. Then Uggaha, Meṇḍaka's grandson, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Uggaha, Meṇḍaka's grandson, said this to the Blessed One -

"May the Blessed One consent to accept a meal from me for tomorrow as the fourth with himself, venerable sir." The Blessed One consented by silence. Then Uggaha, Meṇḍaka's grandson, having learned of the Blessed One's acceptance, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed.

Then the Blessed One, after that night had passed, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of Uggaha, Meṇḍaka's grandson; having approached, he sat down on the prepared seat. Then Uggaha, Meṇḍaka's grandson, with his own hand satisfied and served the Blessed One with superior solid and soft food. Then Uggaha, Meṇḍaka's grandson, when the Blessed One had finished eating and had removed his hand from the bowl, sat down to one side. Seated to one side, Uggaha, Meṇḍaka's grandson, said this to the Blessed One - "These girls of mine, venerable sir, will go to their husbands' families. Let the Blessed One exhort them, venerable sir; let the Blessed One instruct them, venerable sir, for what would be for their welfare and happiness for a long time."

Then the Blessed One said this to those girls - "Therefore, girls, you should train thus - 'To whomever your mother and father will give us as a husband, desiring our welfare, seeking our benefit, compassionate, out of compassion, for him we will be ones who rise early, ones who retire late, ones who are willing to do what is asked, ones who conduct ourselves agreeably, ones who speak pleasantly.' Thus indeed, girls, should you train.

"Therefore, girls, you should train thus - 'Whoever will be our husband's elders, whether mother or father or ascetics and brahmins, we will honour them, respect them, revere them, venerate them, and when they have arrived, we will honour them with a seat and water.' Thus indeed, girls, should you train.

"Therefore, girls, you should train thus - 'Whatever are our husband's internal household activities, whether wool or cotton, therein we will be skilled, not lazy, endowed with investigation into the means for that, able to do and able to arrange.' Thus indeed, girls, should you train.

"Therefore, girls, you should train thus - 'Whatever is our husband's internal household, whether slaves or servants or labourers, we will know what has been done as done and what has not been done as not done, we will know the strength and weakness of the sick, and we will distribute the solid and soft food according to their due share.' Thus indeed, girls, should you train.

"Therefore, girls, you should train thus - 'Whatever wealth or grain or silver or gold our husband brings, that we will safeguard with protection and guarding, and therein we will be not gamblers, not thieves, not drunkards, not destroyers.' Thus indeed, girls, should you train. Possessed of these five qualities, girls, a woman, upon the body's collapse at death, is reborn in the company of the Manāpakāyika gods."

4.

The Discourse on Sīha the General

34. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then the general Sīha approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the general Sīha said this to the Blessed One - "Is it possible, venerable sir, for the Blessed One to declare a fruit of giving visible here and now?"

"It is possible, Sīha," the Blessed One said - "A donor, Sīha, a master of giving, is dear and agreeable to many people. That a donor, Sīha, a master of giving, is dear and agreeable to many people, this too is a fruit of giving visible here and now.

"Furthermore, Sīha, good persons who are peaceful resort to a donor, a master of giving. That good persons who are peaceful resort to a donor, Sīha, a master of giving, this too is a fruit of giving visible here and now.

"Furthermore, Sīha, a good reputation arises for a donor, a master of giving. That a good reputation arises for a donor, Sīha, a master of giving, this too is a fruit of giving visible here and now.

"Furthermore, Sīha, a donor, a master of giving, whatever assembly he approaches - whether an assembly of warriors, whether an assembly of brahmins, whether an assembly of householders, whether an assembly of ascetics - he approaches confident, unabashed. That a donor, Sīha, a master of giving, whatever assembly he approaches - whether an assembly of warriors, whether an assembly of brahmins, whether an assembly of householders, whether an assembly of ascetics - he approaches confident, unabashed, this too is a fruit of giving visible here and now.

"Furthermore, Sīha, a donor, a master of giving, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. That a donor, Sīha, a master of giving, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world, this is a fruit of giving pertaining to the future life."

When this was said, the general Sīha said this to the Blessed One - "These four fruits of giving visible here and now, venerable sir, that have been declared by the Blessed One, I do not go by faith in the Blessed One in this matter; I know these myself. I, venerable sir, am a donor, a master of giving, dear and agreeable to many people. I, venerable sir, am a donor, a master of giving; good persons who are peaceful resort to me. I, venerable sir, am a donor, a master of giving; a good reputation has arisen for me - 'The general Sīha is a donor, a doer, an attendant of the Community.' I, venerable sir, am a donor, a master of giving, whatever assembly I approach - whether an assembly of warriors, whether an assembly of brahmins, whether an assembly of householders, whether an assembly of ascetics - I approach confident, unabashed. These four fruits of giving visible here and now, venerable sir, that have been declared by the Blessed One, I do not go by faith in the Blessed One in this matter; I know these myself. But that which the Blessed One says to me, venerable sir - 'A donor, Sīha, a master of giving, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world' - this I do not know; but in this matter I go by faith in the Blessed One." "So it is, Sīha, so it is, Sīha! A donor, a master of giving, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world."

5.

The Discourse on the Benefits of Giving

35. "Monks, there are these five benefits of giving. Which five? One is dear and agreeable to many people; good persons who are peaceful associate with one; a good reputation arises; one does not depart from the duties of a householder; upon the body's collapse at death, one is reborn in a fortunate realm, in a heavenly world. These, monks, are the five benefits of giving."

6.

The Discourse on Timely Giving

36. "There are, monks, these five timely gifts. Which five? One gives a gift to a visitor; one gives a gift to one departing; one gives a gift to one who is ill; one gives a gift during a famine; whatever new crops and new fruits there are, one first establishes them among the virtuous. These, monks, are the five timely gifts."

9.

The Discourse on Food

37. "Monks, a donor giving food gives five things to the recipients. Which five? He gives life, he gives beauty, he gives happiness, he gives strength, he gives discernment. Having given life, he becomes a partaker of life, whether divine or human; having given beauty, he becomes a partaker of beauty, whether divine or human; having given happiness, he becomes a partaker of happiness, whether divine or human; having given strength, he becomes a partaker of strength, whether divine or human; having given discernment, he becomes a partaker of discernment, whether divine or human. Monks, a donor giving food gives these five things to the recipients."

8.

The Discourse on Faith

38. "Monks, there are these five benefits for a faithful son of good family. Which five? Those good persons who are peaceful in the world, they first have compassion for one with faith, not so for one without faith; they first approach one with faith, not so one without faith; they first accept from one with faith, not so from one without faith; they first teach the Teaching to one with faith, not so to one without faith; one with faith, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. These, monks, are the five benefits for a faithful son of good family.

"Just as, monks, on level ground at a crossroads a great banyan tree is a refuge for birds all around; just so, monks, a faithful son of good family is a refuge for many people - for monks, for nuns, for male lay followers, for female lay followers."

9.

The Son Discourse

39. "There are, monks, these five states considering which mother and father wish for a son to be born in the family. Which five? 'Having been supported, he will support us; or he will do our duties for us; the family lineage will stand for a long time; he will proceed as an heir; or else he will give offerings for the departed who have passed away.' These, monks, are the five states considering which mother and father wish for a son to be born in the family."

10.

The Discourse on the Son of the Great Wealthy Man

40. "In dependence on the Himalaya, monks, the king of mountains, great sal trees grow with five kinds of growth. Which five? They grow with branches, leaves and foliage; they grow with bark; they grow with outer bark; they grow with softwood; they grow with heartwood. In dependence on the Himalaya, monks, the king of mountains, great sal trees grow with these five kinds of growth. Just so, monks, in dependence on a faithful son of good family, the people within grow with five kinds of growth. Which five? They grow in faith; they grow in morality; they grow in learning; they grow in generosity; they grow in wisdom. In dependence on a faithful son of good family, monks, the people within grow with these five kinds of growth."

The Chapter on Sumana is fourth.

Its summary:

5.

The Chapter on King Muṇḍa

1.

The Discourse on Taking

41. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. 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 these five reasons for acquiring wealth, householder. Which five? 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. This is the first reason for acquiring wealth.

"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, makes his friends and colleagues happy and pleased, and rightly maintains their happiness. This is the second reason for acquiring wealth.

"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 - against such misfortunes he provides protection with his wealth, and makes himself safe. This is the third reason for acquiring wealth.

"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 the fourth reason for acquiring wealth.

"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 the fifth reason for acquiring wealth. These, householder, are the five reasons for acquiring wealth.

"If, householder, for that noble disciple acquiring these five reasons for acquiring wealth, his wealth goes to utter elimination, he thinks thus - 'Whatever are the reasons for acquiring wealth, those I am acquiring, and my wealth is going to utter elimination.' Thus he has no remorse. If, householder, for that noble disciple acquiring these five reasons for acquiring wealth, his wealth increases, he thinks thus - 'Whatever are the reasons for acquiring wealth, those I am acquiring, and my wealth is increasing.' Thus he has no remorse in both respects."

2.

The Discourse on the Good Person

42. "A good person, monks, being born in a family, exists for the benefit, welfare, and happiness of many people; he exists for the benefit, welfare, and happiness of mother and father; he exists for the benefit, welfare, and happiness of children and wife; he exists for the benefit, welfare, and happiness of slaves, workmen and servants; he exists for the benefit, welfare, and happiness of friends and colleagues; he exists for the benefit, welfare, and happiness of ascetics and brahmins.

"Just as, monks, a great rain cloud, bringing forth all the crops, exists for the benefit, welfare, and happiness of many people; just so, monks, a good person, being born in a family, exists for the benefit, welfare, and happiness of many people; he exists for the benefit, welfare, and happiness of mother and father; he exists for the benefit, welfare, and happiness of children and wife; he exists for the benefit, welfare, and happiness of slaves, workmen and servants; he exists for the benefit, welfare, and happiness of friends and colleagues; he exists for the benefit, welfare, and happiness of ascetics and brahmins."

3.

The Discourse on the Desirable

43. 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 five things that are desirable, lovely, agreeable, and rare in the world. Which five? Life, householder, is desirable, lovely, agreeable, and rare in the world; beauty is desirable, lovely, agreeable, and rare in the world; happiness is desirable, lovely, agreeable, and rare in the world; fame is desirable, lovely, agreeable, and rare in the world; heavens are desirable, lovely, agreeable, and rare in the world. These, householder, are the five things that are desirable, lovely, agreeable, and rare in the world.

"I do not say, householder, that the attainment of these five things that are desirable, lovely, agreeable, and rare in the world comes about because of requesting or because of longing. If, householder, the attainment of these five things that are desirable, lovely, agreeable, and rare in the world were to come about because of requesting or because of longing, who here would lack anything?

"Indeed, householder, it is not proper for a noble disciple who desires life to request life or to delight in it, or even because of life. By a noble disciple who desires life, householder, the practice conducive to life should be practised. For the practice conducive to life, when practised by him, leads to the attainment of life. He becomes an obtainer of life, whether divine or human.

"Indeed, householder, it is not proper for a noble disciple who desires beauty to request beauty or to delight in it, or even because of beauty. By a noble disciple who desires beauty, householder, the practice conducive to beauty should be practised. For the practice conducive to beauty, when practised by him, leads to the attainment of beauty. He becomes an obtainer of beauty, whether divine or human.

"Indeed, householder, it is not proper for a noble disciple who desires happiness to request happiness or to delight in it, or even because of happiness. By a noble disciple who desires happiness, householder, the practice conducive to happiness should be practised. For the practice conducive to happiness, when practised by him, leads to the attainment of happiness. He becomes an obtainer of happiness, whether divine or human.

"Indeed, householder, it is not proper for a noble disciple who desires fame to request fame or to delight in it, or even because of fame. By a noble disciple who desires fame, householder, the practice conducive to fame should be practised. For the practice conducive to fame, when practised by him, leads to the attainment of fame. He becomes an obtainer of fame, whether divine or human.

"Indeed, householder, it is not proper for a noble disciple desiring heaven to request or delight in heaven, or even because of heaven. By a noble disciple desiring heaven, householder, the practice leading to heaven should be undertaken. For the practice leading to heaven, when undertaken by him, leads to the attainment of heaven. He becomes an obtainer of heaven."

4.

The Discourse on the Giver of the Agreeable

44. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of Ugga, the householder of Vesālī; having approached, he sat down on the prepared seat. Then Ugga, the householder of Vesālī, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Ugga, the householder of Vesālī, said this to the Blessed One -

"Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'One who gives what is agreeable obtains what is agreeable.' Agreeable to me, venerable sir, is sāla-flower solid food; may the Blessed One accept it from me out of compassion." The Blessed One accepted out of compassion.

"Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'One who gives what is agreeable obtains what is agreeable.' Agreeable to me, venerable sir, is pork with ripe jujube fruit; may the Blessed One accept it from me out of compassion." The Blessed One accepted out of compassion.

"Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'One who gives what is agreeable obtains what is agreeable.' Agreeable to me, venerable sir, is nāliya vegetable cooked with oil removed; may the Blessed One accept it from me out of compassion." The Blessed One accepted out of compassion.

"Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'One who gives what is agreeable obtains what is agreeable.' Agreeable to me, venerable sir, is rice with the dark grains picked out, with various curries and various vegetables; may the Blessed One accept it from me out of compassion." The Blessed One accepted out of compassion.

"Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'One who gives what is agreeable obtains what is agreeable.' Agreeable to me, venerable sir, are cloths from Kāsi; may the Blessed One accept them from me out of compassion." The Blessed One accepted out of compassion.

"Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'One who gives what is agreeable obtains what is agreeable.' Agreeable to me, venerable sir, is a divan spread with a long-fleeced woollen cover, spread with a woollen cover embroidered with flowers, with an excellent antelope-hide spread, with a canopy above and red cushions at both ends. But, venerable sir, we know this - 'This is not allowable for the Blessed One.' This sandalwood plank of mine, venerable sir, is worth more than a hundred thousand; may the Blessed One accept it from me out of compassion." The Blessed One accepted out of compassion. Then the Blessed One gave thanks to Ugga, the householder of Vesālī, with this thanksgiving -

Then the Blessed One, having given thanks to Ugga, the householder of Vesālī, with this thanksgiving, rose from his seat and departed.

Then Ugga, the householder of Vesālī, at a later time, died. And Ugga, the householder of Vesālī, having died, was reborn in a certain mind-made body. Now at that time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then Ugga 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. To Ugga the young god standing to one side, the Blessed One said this - "Is it according to your intention, Ugga?" "Truly it is according to my intention, Blessed One." Then the Blessed One addressed Ugga the young god in verses -

5.

The Discourse on Streams of Merit

45. "Monks, there are these five 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 five? 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 etc. for one whose dwelling a monk uses etc. for one whose bed and chair a monk uses etc.

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 five 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 five 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 five 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."

6.

The Discourse on Accomplishment

46. "There are these five accomplishments, monks. What five? Accomplishment in faith, accomplishment in morality, accomplishment in learning, accomplishment in generosity, accomplishment in wisdom – these, monks, are the five accomplishments." The sixth.

7.

The Discourse on Wealth

47. "There are, monks, these five treasures. Which five? The treasure of faith, the treasure of morality, the treasure of learning, the treasure of generosity, the treasure of wisdom.

"And what, monks, is the treasure of faith? Here, monks, a noble disciple has faith, he believes in the enlightenment of the Tathāgata - 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' This is called, monks, the treasure of faith.

"And what, monks, is the treasure of morality? Here, monks, a noble disciple abstains from killing living beings, etc. abstains from spirits, liquor and intoxicants that cause negligence. This is called, monks, the treasure of morality.

"And what, monks, is the treasure of learning? Here, monks, a noble disciple is very learned, etc. thoroughly penetrated by view. This is called, monks, the treasure of learning.

"And what, monks, is the treasure of generosity? Here, monks, 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, monks, the treasure of generosity.

"And what, monks, is the treasure of wisdom? Here, monks, a noble disciple is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering. This is called, monks, the treasure of wisdom. These, monks, are the five treasures."

8.

The Discourse on Impossible States

48. "There are, monks, these five unobtainable states by an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world. Which five? 'May what is subject to ageing not age' - this is an unobtainable state by an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world. 'May what is subject to disease not fall ill' - etc. 'May what is subject to death not die' - 'May what is subject to destruction not be destroyed' - 'May what is subject to loss not perish' - this is an unobtainable state by an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world.

"For an ignorant worldling, monks, what is subject to ageing ages. He, when what is subject to ageing has aged, does not consider thus - 'It is not only for me that what is subject to ageing ages, but rather for all beings who come and go, who pass away and are reborn, what is subject to ageing ages. And if I, when what is subject to ageing has aged, were to grieve, be wearied, lament, beat my breast and wail, fall into confusion, food would not be agreeable to me, ugliness would come upon my body, my activities would not proceed, my enemies would be delighted, and my friends would be unhappy.' He, when what is subject to ageing has aged, grieves, is wearied, laments, beats his breast and wails, falls into confusion. This is called, monks - 'An ignorant worldling, pierced by the poisoned dart of sorrow, torments only himself.'

"Furthermore, monks, for an ignorant worldling, what is subject to disease falls ill - etc. what is subject to death dies - what is subject to destruction is destroyed - what is subject to loss perishes. He, when what is subject to loss has perished, does not consider thus - 'It is not only for me that what is subject to loss perishes, but rather for all beings who come and go, who pass away and are reborn, what is subject to loss perishes. And if I, when what is subject to loss has perished, were to grieve, be wearied, lament, beat my breast and wail, fall into confusion, food would not be agreeable to me, ugliness would come upon my body, my activities would not proceed, my enemies would be delighted, and my friends would be unhappy.' He, when what is subject to loss has perished, grieves, is wearied, laments, beats his breast and wails, falls into confusion. This is called, monks - 'An ignorant worldling, pierced by the poisoned dart of sorrow, torments only himself.'

"But for a learned noble disciple, monks, what is subject to ageing ages. He, when what is subject to ageing has aged, considers thus - 'It is not only for me that what is subject to ageing ages, but rather for all beings who come and go, who pass away and are reborn, what is subject to ageing ages. And if I, when what is subject to ageing has aged, were to grieve, be wearied, lament, beat my breast and wail, fall into confusion, food would not be agreeable to me, ugliness would come upon my body, my activities would not proceed, my enemies would be delighted, and my friends would be unhappy.' He, when what is subject to ageing has aged, does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. This is called, monks - 'A learned noble disciple has pulled out the poisoned dart of sorrow, by which pierced the ignorant worldling torments only himself. Without sorrow, without the dart, the noble disciple brings only himself to final quenching.'

"Furthermore, monks, for a learned noble disciple, what is subject to disease becomes diseased... etc. what is subject to death dies - what is subject to destruction is destroyed - what is subject to loss perishes. He, when what is subject to loss has perished, considers thus: 'It is not only for me that what is subject to loss perishes, but rather for all beings who come and go, who pass away and are reborn, what is subject to loss perishes. And if I, when what is subject to loss has perished, were to grieve, be wearied, lament, beat my breast and wail, fall into confusion, food would not be agreeable to me, ugliness would come upon my body, my activities would not proceed, my enemies would be delighted, and my friends would be unhappy.' He, when what is subject to loss has perished, does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. This is called, monks - 'A learned noble disciple has pulled out the poisoned dart of sorrow, by which pierced the ignorant worldling torments only himself. Sorrowless, free from the dart, the noble disciple completely quenches himself.'"

"These, monks, are the five unobtainable states by an ascetic or brahmin or god or Māra or Brahmā or anyone in the world."

9.

The Discourse on Kosala

49. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then King Pasenadi of Kosala approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side.

Then a certain man approached King Pasenadi of Kosala; having approached, he whispered to King Pasenadi of Kosala: "Queen Mallikā, Sire, has died." When this was said, King Pasenadi of Kosala sat afflicted, unhappy, with drooping shoulders, face cast down, brooding, without response.

Then the Blessed One, having understood that King Pasenadi of Kosala was afflicted, unhappy, with drooping shoulders, face cast down, brooding, bewildered, said this to King Pasenadi of Kosala: "There are, great king, these five unobtainable states by an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world. Which five? 'May what is subject to ageing not age' - this is an unobtainable state. Etc. Not by grieving, not by lamenting, etc. 'Action is firm, what can I do now?'" The ninth.

10.

The Discourse on Nārada

50. On one occasion the Venerable Nārada was dwelling at Pāṭaliputta in the Cock's Park. Now at that time Queen Bhaddā of King Muṇḍa had died, dear and agreeable. He, because of the deceased Queen Bhaddā, dear and agreeable, neither bathed nor anointed himself, nor ate food, nor engaged in work - night and day he was infatuated with the body of Queen Bhaddā. Then King Muṇḍa addressed Piyaka the treasurer - "If so, my dear Piyaka, having placed the body of Queen Bhaddā in an iron oil vessel and having covered it with another iron vessel, so that we may see the body of Queen Bhaddā for a longer time." "Yes, Sire," Piyaka the treasurer, having assented to King Muṇḍa, having placed the body of Queen Bhaddā in an iron oil vessel, covered it with another iron vessel.

Then this occurred to Piyaka the treasurer - "Queen Bhaddā of this King Muṇḍa has died, dear and agreeable. He, because of the deceased Queen Bhaddā, dear and agreeable, neither bathed nor anointed himself, nor ate food, nor engaged in work - night and day he was infatuated with the body of Queen Bhaddā. What ascetic or brahmin might King Muṇḍa attend upon, having heard whose Teaching he might abandon the dart of sorrow?"

Then this occurred to Piyaka the treasurer - "This Venerable Nārada is dwelling at Pāṭaliputta in the Cock's Park. Now concerning that Venerable Nārada, such a good reputation has arisen - 'He is wise, accomplished, intelligent, very learned, a brilliant speaker, of good discernment, and both senior and a Worthy One.' What if King Muṇḍa were to attend upon the Venerable Nārada? Perhaps King Muṇḍa, having heard the Teaching from the Venerable Nārada, might abandon the dart of sorrow."

Then Piyaka the treasurer approached King Muṇḍa; having approached, he said this to King Muṇḍa - "This Venerable Nārada, Sire, is dwelling at Pāṭaliputta in the Cock's Park. Now concerning that Venerable Nārada, such a good reputation has arisen - 'He is wise, accomplished, intelligent, very learned, a brilliant speaker, of good discernment, and both senior and a Worthy One.' If Sire were to attend upon the Venerable Nārada, perhaps Sire, having heard the Teaching from the Venerable Nārada, might abandon the dart of sorrow." "If so, my dear Piyaka, announce to the Venerable Nārada. How indeed could one like me think to approach an ascetic or brahmin dwelling in my realm without being announced beforehand?" "Yes, Sire," Piyaka the treasurer, having assented to King Muṇḍa, approached the Venerable Nārada; having approached, he paid respect to the Venerable Nārada and sat down to one side. Seated to one side, Piyaka the treasurer said this to the Venerable Nārada -

"Queen Bhaddā of this King Muṇḍa, venerable sir, has died, dear and agreeable. He, because of the deceased Queen Bhaddā, dear and agreeable, neither bathed nor anointed himself, nor ate food, nor engaged in work - night and day he was infatuated with the body of Queen Bhaddā. It would be good, venerable sir, if the Venerable Nārada would teach the Teaching to King Muṇḍa in such a way that King Muṇḍa, having heard the Teaching from the Venerable Nārada, might abandon the dart of sorrow." "Now let King Muṇḍa come when he thinks it is the right time, Piyaka."

Then Piyaka the treasurer, having risen from his seat, having paid respect to the Venerable Nārada, having circumambulated him keeping him on his right, approached King Muṇḍa; having approached, he said this to King Muṇḍa - "An opportunity has been granted by the Venerable Nārada, Sire. Now let Your Majesty do as he thinks fit." "If so, my dear Piyaka, have the finest vehicles harnessed." "Yes, Sire," Piyaka the treasurer, having assented to King Muṇḍa, having had the finest vehicles harnessed, said this to King Muṇḍa - "The finest vehicles have been harnessed for you, Sire. Now let Your Majesty do as he thinks fit."

Then King Muṇḍa, having ascended the finest vehicle, departed with the finest vehicles towards the Kukkuṭa Monastery with great royal pomp to see the Venerable Nārada. Having gone by vehicle as far as the ground was passable for vehicles, he descended from the vehicle and entered the monastery on foot. Then King Muṇḍa approached the Venerable Nārada; having approached, he paid respect to the Venerable Nārada and sat down to one side. To King Muṇḍa seated to one side, the Venerable Nārada said this -

"There are, great king, these five unobtainable states by an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world. Which five? 'May what is subject to ageing not age' - this is an unobtainable state by an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world. 'May what is subject to disease not fall ill' - etc. 'May what is subject to death not die' - 'May what is subject to destruction not be destroyed' - 'May what is subject to loss not perish' - this is an unobtainable state by an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world.

"For an ignorant worldling, great king, what is subject to ageing ages. He, when what is subject to ageing has aged, does not consider thus - 'It is not only for me that what is subject to ageing ages, but rather for all beings who come and go, who pass away and are reborn, what is subject to ageing ages. And if I, when what is subject to ageing has aged, were to grieve, be wearied, lament, beat my breast and wail, fall into confusion, food would not be agreeable to me, ugliness would come upon my body, my activities would not proceed, my enemies would be delighted, and my friends would be unhappy.' He, when what is subject to ageing has aged, grieves, is wearied, laments, beats his breast and wails, falls into confusion. This is called, great king - 'An ignorant worldling, pierced by the poisoned dart of sorrow, torments only himself.'

"Furthermore, great king, for an ignorant worldling, what is subject to disease falls ill - etc. what is subject to death dies - what is subject to destruction is destroyed - what is subject to loss perishes. He, when what is subject to loss has perished, does not consider thus - 'It is not only for me that what is subject to loss perishes, but rather for all beings who come and go, who pass away and are reborn, what is subject to loss perishes. And if I, when what is subject to loss has perished, were to grieve, be wearied, lament, beat my breast and wail, fall into confusion, food would not be agreeable to me, ugliness would come upon my body, my activities would not proceed, my enemies would be delighted, and my friends would be unhappy.' He, when what is subject to loss has perished, grieves, is wearied, laments, beats his breast and wails, falls into confusion. This is called, great king - 'An ignorant worldling, pierced by the poisoned dart of sorrow, torments only himself.'

"But for a learned noble disciple, great king, what is subject to ageing ages. He, when what is subject to ageing has aged, considers thus - 'It is not only for me that what is subject to ageing ages, but rather for all beings who come and go, who pass away and are reborn, what is subject to ageing ages. And if I, when what is subject to ageing has aged, were to grieve, be wearied, lament, beat my breast and wail, fall into confusion, food would not be agreeable to me, ugliness would come upon my body, my activities would not proceed, my enemies would be delighted, and my friends would be unhappy.' He, when what is subject to ageing has aged, does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. This is called, great king - 'A learned noble disciple has pulled out the poisoned dart of sorrow, by which pierced the ignorant worldling torments only himself. Without sorrow, without the dart, the noble disciple brings only himself to final quenching.'

"Furthermore, great king, for a learned noble disciple, what is subject to disease becomes diseased... etc. what is subject to death dies - what is subject to destruction is destroyed - what is subject to loss perishes. He, when what is subject to loss has perished, considers thus: 'It is not only for me that what is subject to loss perishes, but rather for all beings who come and go, who pass away and are reborn, what is subject to loss perishes. And if I, when what is subject to loss has perished, were to grieve, be wearied, lament, beat my breast and wail, fall into confusion, food would not be agreeable to me, ugliness would come upon my body, my activities would not proceed, my enemies would be delighted, and my friends would be unhappy.' He, when what is subject to loss has perished, does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. This is called, great king - 'A learned noble disciple has pulled out the poisoned dart of sorrow, by which pierced the ignorant worldling torments only himself. Without sorrow, without the dart, the noble disciple brings only himself to final quenching.'

"These, great king, are the five unobtainable states by an ascetic or brahmin or god or Māra or Brahmā or anyone in the world."

When this was said, King Muṇḍa said this to the Venerable Nārada - "What, venerable sir, is the name of this exposition of the Teaching?" "This exposition of the Teaching, great king, is called 'The Removal of the Dart of Sorrow'." "Truly, venerable sir, it is the removal of the dart of sorrow! For having heard this exposition of the Teaching, venerable sir, my dart of sorrow has been abandoned."

Then King Muṇḍa addressed Piyaka the treasurer - "If so, my dear Piyaka, cremate Queen Bhaddā's body; And build a stupa for her. From this day forth we will now bathe and anoint ourselves, eat our meals, and engage in our duties." The tenth.

The Chapter on King Muṇḍa is fifth.

Its summary:

The First Fifty is complete.

2.

The Second Fifty

1.

The Chapter on the Mental Hindrances

1.

The Discourse on Obstruction

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

"Monks, these five are obstructions, mental hindrances, that climb over the mind, weakeners of wisdom. Which five? Sensual desire, monks, is an obstruction, a mental hindrance, that climbs over the mind, a weakener of wisdom. Anger, monks, is an obstruction, a mental hindrance, that climbs over the mind, a weakener of wisdom. Sloth and torpor, monks, is an obstruction, a mental hindrance, that climbs over the mind, a weakener of wisdom. Restlessness and remorse, monks, is an obstruction, a mental hindrance, that climbs over the mind, a weakener of wisdom. Sceptical doubt, monks, is an obstruction, a mental hindrance, that climbs over the mind, a weakener of wisdom. These, monks, are the five obstructions, mental hindrances, that climb over the mind, weakeners of wisdom.

That indeed, monks, a monk without abandoning these five obstructions, mental hindrances, that climb over the mind, weakeners of wisdom, with weak wisdom, with feeble wisdom, will know his own benefit, or will know the benefit of others, or will know the benefit of both, or will realize a super-human achievement, a distinction of knowledge and vision worthy of the noble ones - this is impossible. Just as, monks, a mountain river, going far, with a swift current, able to carry things away. If a man were to open up plough-channels on both sides of it. Thus indeed, monks, the stream in the middle of the river, being distracted, dispersed, scattered, would neither go far, nor have a swift current, nor be able to carry things away. Just so, monks, that indeed a monk without abandoning these five obstructions, mental hindrances, that climb over the mind, weakeners of wisdom, with weak wisdom, with feeble wisdom, will know his own benefit, or will know the benefit of others, or will know the benefit of both, or will realize a super-human achievement, a distinction of knowledge and vision worthy of the noble ones - this is impossible.

That indeed, monks, a monk having abandoned these five obstructions, mental hindrances, that climb over the mind, weakeners of wisdom, with powerful wisdom, will know his own benefit, or will know the benefit of others, or will know the benefit of both, or will realize a super-human achievement, a distinction of knowledge and vision worthy of the noble ones - this is possible. Just as, monks, a mountain river, going far, with a swift current, able to carry things away. If a man were to close off the plough-channels on both sides of it. Thus indeed, monks, the stream in the middle of the river, being undistracted, undispersed, unscattered, would go far, and have a swift current, and be able to carry things away. Just so, monks, that indeed a monk having abandoned these five obstructions, mental hindrances, that climb over the mind, weakeners of wisdom, with powerful wisdom, will know his own benefit, or will know the benefit of others, or will know the benefit of both, or will realize a super-human achievement, a distinction of knowledge and vision worthy of the noble ones - this is possible." The first.

2.

The Discourse on the Unwholesome Heap

52. "A heap of unwholesome," monks, speaking rightly one would say of the five mental hindrances. For this is the entire heap of unwholesome, that is to say, the five mental hindrances. Which five? The mental hindrance of sensual desire, the mental hindrance of anger, the mental hindrance of sloth and torpor, the mental hindrance of restlessness and remorse, the mental hindrance of sceptical doubt. "A heap of unwholesome," monks, speaking rightly one would say of these five mental hindrances. For this is the entire heap of unwholesome, that is to say, the five mental hindrances. The second.

3.

The Discourse on the Factor for Striving

53. "There are, monks, these five factors for striving. Which five? Here, monks, a monk has faith, he believes in the enlightenment of the Tathāgata - 'Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' He is free from illness, free from disease; endowed with digestion that is even, neither too cold nor too hot, middling, capable of striving; he is not fraudulent and not deceitful; one who reveals himself as he really is to the Teacher, to the wise, or to his fellows in the holy life; He dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. he is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering. These, monks, are the five factors for striving." The third.

4.

The Discourse on the Time

54. "Monks, there are these five wrong times for striving. Which five? Here, monks, a monk is old, overcome by ageing. This, monks, is the first wrong time for striving.

"Furthermore, monks, a monk is ill, overcome by illness. This, monks, is the second wrong time for striving.

"Furthermore, monks, there is famine, poor crops, almsfood difficult to obtain, it is not easy to sustain oneself by gleaning and exertion. This, monks, is the third wrong time for striving.

"Furthermore, monks, there is danger, a forest uprising, and the country-folk, having mounted their vehicles, wander about. This, monks, is the fourth wrong time for striving.

"Furthermore, monks, the monastic community is split. But when the monastic community is split, monks, there is mutual reviling, there is mutual abuse, there is mutual exclusion, there is mutual abandonment. Therein those without faith do not gain faith, and for some of those with faith there is alteration. This, monks, is the fifth wrong time for striving. These, monks, are the five wrong times for striving.

"Monks, there are these five right times for striving. Which five? Here, monks, a monk is young, a youth with black hair, endowed with the blessing of youth, in the first stage of life. This, monks, is the first right time for striving.

"Furthermore, monks, a monk is free from illness, free from disease, endowed with digestion that is even, neither too cold nor too hot, middling, capable of striving. This, monks, is the second right time for striving.

"Furthermore, monks, there is plenty, good crops, almsfood easily obtained, it is easy to sustain oneself by gleaning and exertion. This, monks, is the third right time for striving.

"Furthermore, monks, human beings dwell in unity, being joyful, without contention, blended like milk and water, regarding one another with eyes of affection. This, monks, is the fourth right time for striving.

"Furthermore, monks, the monastic community dwells in unity, being joyful, without contention, with common recitation, comfortably. But when the monastic community is united, monks, there is no mutual reviling, there is no mutual abuse, there is no mutual exclusion, there is no mutual abandonment. Therein those without faith gain faith, and for those with faith there is increase. This, monks, is the fifth right time for striving. These, monks, are the five right times for striving." The fourth.

5.

The Discourse on Mother and Son

55. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time in Sāvatthī both a mother and son entered the rains residence - a monk and a nun. They wished to see each other repeatedly. The mother wished to see her son repeatedly; the son too wished to see his mother repeatedly. From their repeated seeing, bonding arose. When there was bonding, intimacy arose. When there was intimacy, an opportunity arose. They, with minds overcome by lust, without rejecting the training, without declaring their weakness, engaged in sexual intercourse.

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 both a mother and son entered the rains residence - a monk and a nun. They wished to see each other repeatedly. The mother wished to see her son repeatedly; the son too wished to see his mother repeatedly. From their repeated seeing, bonding arose; when there was bonding, intimacy arose; when there was intimacy, an opportunity arose. They, with minds overcome by lust, without rejecting the training, without declaring their weakness, engaged in sexual intercourse."

"What indeed does that foolish man imagine, monks - 'A mother is not attached to her son, or a son to his mother'? I do not, monks, perceive any other single form so enticing, so desirable, so intoxicating, so binding, so infatuating, so obstructive to the achievement of the unsurpassed freedom from bondage as this, monks, a woman's form. Beings are lustful, greedy, bound, infatuated, and attached to a woman's form, monks. They grieve for a long time, subject to the control of a woman's form.

"I do not, monks, perceive any other single sound etc. any single odour etc. any single flavour etc. I perceive any single tangible object so enticing, so desirable, so intoxicating, so binding, so infatuating, so obstructive to the achievement of the unsurpassed freedom from bondage as this, monks, a woman's touch. Beings are lustful, greedy, bound, infatuated, and attached to a woman's touch, monks. They grieve for a long time, subject to the control of a woman's touch.

"A woman, monks, even when walking, obsesses a man's mind; even when standing etc. even when sitting etc. even when lying down etc. even when laughing etc. even when speaking etc. even when singing etc. even when crying etc. even when bloated etc. even when dead, obsesses a man's mind. If anyone, monks, speaking rightly would say - 'Māra's snare all around' - speaking rightly one would say this of womankind - 'Māra's snare all around.'"

6.

The Discourse on the Preceptor

56. Then a certain monk approached his own preceptor; having approached, he said this to his own preceptor - "Now, venerable sir, my body has become weak and stiff, the directions are not clear to me, the teachings do not occur to me, sloth and torpor remains obsessing my mind, I live the holy life without delight, and I have sceptical doubt regarding the teachings."

Then that monk, having taken that co-resident pupil 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 - "This monk, venerable sir, says thus - 'Now, venerable sir, my body has become weak and stiff, the directions are not clear to me, the teachings do not occur to me, sloth and torpor remains obsessing my mind, I live the holy life without delight, and I have sceptical doubt regarding the teachings.'"

"So it is, monk, for one with unguarded doors in the sense faculties, for one not knowing moderation in food, for one not devoted to wakefulness, for one not gifted with introspection regarding wholesome mental states, for one dwelling not devoted to the pursuit of meditation of the qualities conducive to enlightenment in the first and last watches of the night, that the body becomes weak and stiff, the directions are not clear to him, the teachings do not occur to him, sloth and torpor remains obsessing his mind, he lives the holy life without delight, and he has sceptical doubt regarding the teachings. Therefore, monk, you should train thus - 'I will be with guarded doors in the sense faculties, knowing moderation in food, devoted to wakefulness, gifted with introspection regarding wholesome mental states, I will dwell devoted to the pursuit of meditation of the qualities conducive to enlightenment in the first and last watches of the night.' Thus indeed, monk, should you train."

Then that monk, exhorted by the Blessed One with this exhortation, having risen from his seat, having paid respect to the Blessed One, having circumambulated him keeping him on his right, departed. Then that monk, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - that unsurpassed goal for the sake of which sons of good family rightly go forth from home into homelessness - the final goal of the holy life, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." And that monk became one of the Worthy Ones.

Then that monk, having attained arahantship, approached his own preceptor; having approached, he said this to his own preceptor - "Now, venerable sir, my body is not weak and stiff, the directions are clear to me, the teachings occur to me, sloth and torpor does not remain obsessing my mind, I live the holy life with delight, and I have no sceptical doubt regarding the teachings." Then that monk, having taken that co-resident pupil 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 - "This monk, venerable sir, says thus - 'Now, venerable sir, my body is not weak and stiff, the directions are clear to me, the teachings occur to me, sloth and torpor does not remain obsessing my mind, I live the holy life with delight, and I have no sceptical doubt regarding the teachings.'"

"So it is, monk, for one with guarded doors in the sense faculties, for one knowing moderation in food, for one devoted to wakefulness, for one gifted with introspection regarding wholesome mental states, for one dwelling devoted to the pursuit of meditation of the qualities conducive to enlightenment in the first and last watches of the night, that the body is not weak and stiff, the directions are clear to him, the teachings occur to him, sloth and torpor does not remain obsessing his mind, he lives the holy life with delight, and he has no sceptical doubt regarding the teachings. Therefore, monks, you should train thus - 'We will be with guarded doors in the sense faculties, knowing moderation in food, devoted to wakefulness, gifted with introspection regarding wholesome mental states, we will dwell devoted to the pursuit of meditation of the qualities conducive to enlightenment in the first and last watches of the night.' Thus indeed, monks, should you train." The sixth.

7.

The Discourse on the States to be Frequently Reviewed

57. "There are, monks, these five states that should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth. Which five? 'I am subject to ageing, not gone beyond ageing' - this should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth. 'I am subject to disease, not gone beyond disease' - this should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth. 'I am subject to death, not gone beyond death' - this should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth. 'There will be separation and parting from all that is dear and beloved to me' - this should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth. 'I am the owner of my actions, the heir of my actions, born of my actions, related to my actions, I have my actions as my refuge. Whatever action I shall do - whether good or evil - of that I shall be the heir' - this should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth.

"And what, monks, is the reason dependent on which 'I am subject to ageing, not gone beyond ageing' should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth? There is, monks, among beings an intoxication with youth in youth, intoxicated by which intoxication they practise misconduct by body, they practise misconduct by speech, they practise misconduct by mind. For one repeatedly reviewing that state, whatever intoxication with youth there is in youth is either completely abandoned or else becomes diminished. This, monks, is the reason dependent on which 'I am subject to ageing, not gone beyond ageing' should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth.

"And what, monks, is the reason dependent on which 'I am subject to disease, not gone beyond disease' should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth? There is, monks, among beings an intoxication with health in health, intoxicated by which intoxication they practise misconduct by body, they practise misconduct by speech, they practise misconduct by mind. For one repeatedly reviewing that state, whatever intoxication with health there is in health is either completely abandoned or else becomes diminished. This, monks, is the reason dependent on which 'I am subject to disease, not gone beyond disease' should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth.

"And what, monks, is the reason dependent on which 'I am subject to death, not gone beyond death' should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth? There is, monks, among beings an intoxication with life in life, intoxicated by which intoxication they practise misconduct by body, they practise misconduct by speech, they practise misconduct by mind. For one repeatedly reviewing that state, whatever intoxication with life there is in life is either completely abandoned or else becomes diminished. This, monks, is the reason dependent on which 'I am subject to death, not gone beyond death' should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth.

"And what, monks, is the reason dependent on which 'There will be separation and parting from all that is dear and beloved to me' should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth? There is, monks, among beings desire and lust for what is dear and beloved, infatuated by which lust they practise misconduct by body, they practise misconduct by speech, they practise misconduct by mind. For one repeatedly reviewing that state, whatever desire and lust there is for what is dear and beloved is either completely abandoned or else becomes diminished. This, monks, is the reason dependent on which 'There will be separation and parting from all that is dear and beloved to me' should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth.

"And what, monks, is the reason dependent on which 'I am the owner of my actions, the heir of my actions, born of my actions, related to my actions, I have my actions as my refuge, whatever action I shall do - whether good or evil - of that I shall be the heir' should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth? There is, monks, among beings bodily misconduct, verbal misconduct, mental misconduct. For one repeatedly reviewing that state, misconduct is either completely abandoned or else becomes diminished. This, monks, is the reason dependent on which 'I am the owner of my actions, the heir of my actions, born of my actions, related to my actions, I have my actions as my refuge, whatever action I shall do - whether good or evil - of that I shall be the heir' - this should be repeatedly reviewed by a woman or a man, by one who leads the household life or by one who has gone forth.

"That noble disciple, monks, considers thus - 'It is not only I who am subject to ageing, not gone beyond ageing, but rather as far as there is the coming and going, the passing away and rebirth of beings, all beings are subject to ageing, not gone beyond ageing.' For him repeatedly reviewing that state, the path arises. He practises, develops, and cultivates that path. For him practising, developing, and cultivating that path, the mental fetters are altogether abandoned, the underlying tendencies come to an end.

"That noble disciple, monks, considers thus - 'It is not only I who am subject to disease, not gone beyond disease, but rather as far as there is the coming and going, the passing away and rebirth of beings, all beings are subject to disease, not gone beyond disease.' For him repeatedly reviewing that state, the path arises. He practises, develops, and cultivates that path. For him practising, developing, and cultivating that path, the mental fetters are altogether abandoned, the underlying tendencies come to an end.

"That noble disciple, monks, considers thus - 'It is not only I who am subject to death, not gone beyond death, but rather as far as there is the coming and going, the passing away and rebirth of beings, all beings are subject to death, not gone beyond death.' For him repeatedly reviewing that state, the path arises. He practises, develops, and cultivates that path. For him practising, developing, and cultivating that path, the mental fetters are altogether abandoned, the underlying tendencies come to an end.

"That noble disciple, monks, considers thus - 'It is not only for me that there is separation and parting from all that is dear and beloved, but rather as far as there is the coming and going, the passing away and rebirth of beings, for all beings there is separation and parting from what is dear and beloved.' For him repeatedly reviewing that state, the path arises. He practises, develops, and cultivates that path. For him practising, developing, and cultivating that path, the mental fetters are altogether abandoned, the underlying tendencies come to an end.

"That noble disciple, monks, considers thus - 'It is not only I who am the owner of my actions, heir to my actions, originating from my actions, bound to my actions, having my actions as my refuge, whatever action I shall do - whether good or evil - I shall be the heir of that; but rather as far as there is the coming and going, the passing away and rebirth of beings, all beings are owners of their actions, heirs to their actions, originating from their actions, bound to their actions, having their actions as their refuge, whatever action they shall do - whether good or evil - they shall be the heirs of that.' For him repeatedly reviewing that state, the path arises. He practises, develops, and cultivates that path. For him practising, developing, and cultivating that path, the mental fetters are altogether abandoned, the underlying tendencies come to an end."

8.

The Discourse on the Licchavi Youths

58. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Vesālī for almsfood. Having walked for almsfood in Vesālī, after the meal, having returned from his alms round, having plunged into the Great Wood, he sat down for the day's abiding at the foot of a certain tree.

Now at that time many Licchavi youths, having taken strung bows, surrounded by a pack of dogs, walking up and down in the Great Wood, wandering about, saw the Blessed One seated at the foot of a certain tree; having seen him, they put down their strung bows, sent the pack of dogs off to one side, and approached the Blessed One; having approached, they paid respect to the Blessed One and, remaining silent, with joined palms, they attended upon the Blessed One.

Now at that time Mahānāma the Licchavi, walking up and down in the Great Wood for leg exercise, saw those Licchavi youths, remaining silent, with joined palms, attending upon the Blessed One; having seen them, he approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Mahānāma the Licchavi uttered this inspired utterance - "The Vajjis will prosper, the Vajjis will prosper!"

"But why do you, Mahānāma, speak thus - 'The Vajjis will prosper, the Vajjis will prosper'?" "These Licchavi youths, venerable sir, are fierce, harsh, and arrogant. Whatever gifts are sent to families, whether sugar cane, or jujube fruits, or cakes, or sweets, or dumplings, they snatch them again and again and eat them; they kick the women of families and the girls of families from behind. Yet now they remain silent, with joined palms, attending upon the Blessed One."

"For any son of good family, Mahānāma, in whom five qualities are found - whether a king of the warrior caste anointed on the head, or a country official living on his father's property, or a general of an army, or a village headman, or a guild headman, or whoever exercises individual authority in families, only growth is to be expected, not decline.

Which five? Here, Mahānāma, a son of good family with wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained, honours his mother and father, respects, reveres, and venerates them. His mother and father, honoured, respected, revered, and venerated, have compassion for him with a good mind - 'May you live long, may you protect a long life span.' For a son of good family who has the compassion of his mother and father, Mahānāma, only growth is to be expected, not decline.

"Furthermore, Mahānāma, a son of good family with wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained, honours his children, wife, slaves, workmen and servants, respects, reveres, and venerates them. His children, wife, slaves, workmen and servants, honoured, respected, revered, and venerated, have compassion for him with a good mind - 'May you live long, may you protect a long life span.' For a son of good family who has the compassion of his children, wife, slaves, workmen and servants, Mahānāma, only growth is to be expected, not decline.

"Furthermore, Mahānāma, a son of good family with wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained, honours those engaged in field work, neighbouring landowners, and traders, respects, reveres, and venerates them. Those engaged in field work, neighbouring landowners, and traders, honoured, respected, revered, and venerated, have compassion for him with a good mind - 'May you live long, may you protect a long life span.' For a son of good family who has the compassion of those engaged in field work, neighbouring landowners, and traders, Mahānāma, only growth is to be expected, not decline.

"Furthermore, Mahānāma, a son of good family with wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained, honours as far as there are deities who receive offerings, respects, reveres, and venerates them. Those deities who receive offerings, honoured, respected, revered, and venerated, have compassion for him with a good mind – 'May you live long, may you protect a long life span.' For a son of good family who is shown compassion by deities, Mahānāma, only growth is to be expected, not decline.

"Furthermore, Mahānāma, a son of good family with wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained, honours ascetics and brahmins, respects, reveres, and venerates them. Those ascetics and brahmins, honoured, respected, revered, and venerated, have compassion for him with a good mind – 'May you live long, may you protect a long life span.' For a son of good family who is shown compassion by ascetics and brahmins, Mahānāma, only growth is to be expected, not decline.

"For whatever son of good family, Mahānāma, these five qualities are found – whether for a king of the warrior caste anointed on the head, or for an official living on his father's property, or for a general of an army, or for a village headman, or for a guild headman, or for those who exercise individual authority in families, only growth is to be expected, not decline."

9.

The First Discourse on One Gone Forth When Senior

59. "Monks, one who has gone forth in old age possessed of five qualities is rare. Which five? Monks, one who has gone forth in old age who is subtle is rare, one of good conduct is rare, one who is very learned is rare, one who preaches the Teaching is rare, one who is an expert in monastic discipline is rare. Monks, one who has gone forth in old age possessed of these five qualities is rare." The ninth.

10.

The Second Discourse on One Gone Forth When Senior

60. "Monks, one who has gone forth in old age possessed of five qualities is rare. Which five? Monks, one who has gone forth in old age who is easy to admonish is rare, one who grasps what is rightly taken is rare, one who receives instruction respectfully is rare, one who preaches the Teaching is rare, one who is an expert in monastic discipline is rare. Monks, one who has gone forth in old age possessed of these five qualities is rare." The tenth.

The Chapter on Hindrances is first.

Its summary:

2.

The Chapter on Perceptions

1.

The First Discourse on Perception

61. "Monks, these five perceptions, when developed and cultivated, are of great fruit and great benefit, grounded upon the Deathless, having the Deathless as their final goal. What five? Perception of foulness, perception of death, perception of danger, perception of repulsiveness in food, perception of discontent with the whole world - these, monks, are the five perceptions which, when developed and cultivated, are of great fruit and great benefit, grounded upon the Deathless, having the Deathless as their final goal." The first.

2.

The Second Discourse on Perception

62. "Monks, these five perceptions, when developed and cultivated, are of great fruit and great benefit, grounded upon the Deathless, having the Deathless as their final goal. What five? Perception of impermanence, perception of non-self, perception of death, perception of repulsiveness in food, perception of discontent with the whole world - these, monks, are the five perceptions which, when developed and cultivated, are of great fruit and great benefit, grounded upon the Deathless, having the Deathless as their final goal." The second.

3.

The First Discourse on Growth

63. "Monks, a noble disciple growing with five kinds of growth grows with noble growth, and becomes one who takes the substance and one who takes the excellent of the body. Which five? She grows in faith, grows in morality, grows in learning, grows in generosity, grows in wisdom - Monks, a noble disciple growing with these five kinds of growth grows with noble growth, and becomes one who takes the substance and one who takes the excellent of the body."

4.

The Second Discourse on Growth

64. "Monks, a female noble disciple growing with five kinds of growth grows with noble growth and becomes one who takes the substance and one who takes the excellent of the body. Which five? She grows in faith, grows in morality, grows in learning, grows in generosity, grows in wisdom - Monks, a female noble disciple growing with these five kinds of growth grows with noble growth, and becomes one who takes the substance and one who takes the excellent of the body."

5.

The Discourse on Discussion

65. "Monks, a monk possessed of five qualities is suitable for discussion with fellow monks in the holy life. Which five? Here, monks, a monk is himself accomplished in morality, and is one who answers a question that has come in a talk on accomplishment in morality; he is himself accomplished in concentration, and is one who answers a question that has come in a talk on accomplishment in concentration; he is himself accomplished in wisdom, and is one who answers a question that has come in a talk on accomplishment in wisdom; he is himself accomplished in liberation, and is one who answers a question that has come in a talk on accomplishment in liberation; he is himself accomplished in knowledge and vision of liberation, and is one who answers a question that has come in a talk on accomplishment in knowledge and vision of liberation. Monks, a monk possessed of these five qualities is suitable for discussion with fellow monks in the holy life." The fifth.

6.

The Discourse on Way of Life

66. "Monks, a monk possessed of five qualities is suitable for living together with fellow monks in the holy life. Which five? Here, monks, a monk is himself accomplished in morality, and is one who answers a question that has been formulated in a talk on accomplishment in morality; he is himself accomplished in concentration, and is one who answers a question that has been formulated in a talk on accomplishment in concentration; he is himself accomplished in wisdom, and is one who answers a question that has been formulated in a talk on accomplishment in wisdom; he is himself accomplished in liberation, and is one who answers a question that has been formulated in a talk on accomplishment in liberation; he is himself accomplished in knowledge and vision of liberation, and is one who answers a question that has been formulated in a talk on accomplishment in knowledge and vision of liberation. Monks, a monk possessed of these five qualities is suitable for living together with fellow monks in the holy life." The sixth.

7.

The First Discourse on the Basis for Spiritual Power

67. "Whoever indeed, monks, whether monk or nun, develops five qualities, cultivates five qualities, for that one, one of two fruits is to be expected - final liberating knowledge in this very life; or, if there is a residue of clinging, non-returning.

Which five? Here, monks, a monk develops the basis for spiritual power that possesses concentration due to desire and volitional activities of striving, concentration due to energy, etc. concentration due to mind, develops the basis for spiritual power that possesses concentration due to investigation and volitional activities of striving, with enthusiasm as the fifth. Whoever indeed, monks, whether monk or nun, develops these five qualities, cultivates these five qualities, for that one, one of two fruits is to be expected - final liberating knowledge in this very life; or, if there is a residue of clinging, non-returning." The seventh.

8.

The Second Discourse on the Basis for Spiritual Power

68. "Before, monks, prior to the enlightenment, while still unenlightened, being just a Bodhisatta, I developed five qualities, I cultivated five qualities. Which five? I developed the basis for spiritual power that possesses concentration due to desire and volitional activities of striving, concentration due to energy... concentration due to mind, I developed the basis for spiritual power that possesses concentration due to investigation and volitional activities of striving, with enthusiasm as the fifth. So I, monks, because of having developed and cultivated these qualities with enthusiasm as the fifth, towards whatever mental state to be realised by direct knowledge I inclined the mind for realisation by direct knowledge, in each and every case I attained the ability to witness, when there is a basis for mindfulness.

"If I wished - 'May I experience the various kinds of supernormal power, etc. may I exercise mastery with my body even as far as the Brahma world' - in each and every case I attained the ability to witness, when there is a basis for mindfulness.

"If I wished, etc. 'With the elimination of the mental corruptions, in this very life, having realised by direct knowledge myself, having attained, may I dwell in the liberation of mind and liberation by wisdom that are without mental corruptions' - in each and every case I attained the ability to witness, when there is a basis for mindfulness." The eighth.

9.

The Discourse on Disenchantment

69. "Monks, these five qualities, when developed and cultivated, lead exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to highest enlightenment, to Nibbāna.

Which five? 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. These, monks, are the five qualities which, when developed and cultivated, lead exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to highest enlightenment, to Nibbāna." The ninth.

10.

The Discourse on the Elimination of Mental Corruptions

70. "Monks, these five qualities, when developed and cultivated, lead to the elimination of mental corruptions. Which five? 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. These, monks, are the five qualities which, when developed and cultivated, lead to the elimination of mental corruptions." The tenth.

The Chapter on Perception is second.

Its summary:

3.

The Chapter on a Warrior

1.

The First Discourse on the Fruit of Liberation of Mind

71. "These five qualities, monks, when developed and cultivated, have liberation of mind as their fruit and liberation of mind as their benefit, and have liberation by wisdom as their fruit and liberation by wisdom as their benefit.

Which five? 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. These, monks, are the five qualities which, when developed and cultivated, have liberation of mind as their fruit and liberation of mind as their benefit, and have liberation by wisdom as their fruit and liberation by wisdom as their benefit. Since, monks, a monk is liberated in mind and liberated by wisdom - this is called, monks, 'a monk whose cross-bar has been lifted, whose moat has been filled in, whose pillar has been pulled out, who is unbolted, a noble one whose flag has fallen, whose burden has been laid down, who is unbound.'

"And how, monks, is a monk one whose cross-bar has been lifted? Here, monks, for a monk ignorance 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 one whose cross-bar has been lifted.

"And how, monks, is a monk one whose moat has been filled in? Here, monks, for a monk the cycle of birth and wandering leading to rebirth 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 one whose moat has been filled in.

"And how, monks, is a monk one whose pillar has been pulled out? Here, monks, for a monk craving has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk is one whose pillar has been pulled out.

"And how, monks, is a monk unbolted? Here, monks, for a monk the five lower mental fetters have been abandoned, their roots cut off, made like palm stumps, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk is unbolted.

"And how, monks, is a monk a noble one whose flag has fallen, whose burden has been laid down, who is unbound? 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 a noble one whose flag has fallen, whose burden has been laid down, who is unbound." The first.

2.

The Second Discourse on the Fruit of Liberation of Mind

72. "These five qualities, monks, when developed and cultivated, have liberation of mind as their fruit and liberation of mind as their benefit, and have liberation by wisdom as their fruit and liberation by wisdom as their benefit. Which five? Perception of impermanence, perception of suffering in what is impermanent, perception of non-self in what is suffering, perception of abandoning, perception of dispassion - these, monks, are the five qualities which, when developed and cultivated, have liberation of mind as their fruit and liberation of mind as their benefit, and have liberation by wisdom as their fruit and liberation by wisdom as their benefit. Since, monks, a monk is liberated in mind and liberated by wisdom - this is called, monks, 'a monk whose cross-bar has been lifted, whose moat has been filled in, whose pillar has been pulled out, who is unbolted, a noble one whose flag has fallen, whose burden has been laid down, who is unbound.'

"And how, monks, is a monk one whose cross-bar has been lifted? Here, monks, for a monk ignorance 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 one whose cross-bar has been lifted.

"And how, monks, is a monk one whose moat has been filled in? Here, monks, for a monk the cycle of birth and wandering leading to rebirth 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 one whose moat has been filled in.

"And how, monks, is a monk one whose pillar has been pulled out? Here, monks, for a monk craving has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk is one whose pillar has been pulled out.

"And how, monks, is a monk unbolted? Here, monks, for a monk the five lower mental fetters have been abandoned, their roots cut off, made like palm stumps, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk is unbolted.

"And how, monks, is a monk a noble one whose flag has fallen, whose burden has been laid down, who is unbound? 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 a noble one whose flag has fallen, whose burden has been laid down, who is unbound." The second.

3.

The First Discourse on One Living According to the Teaching

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

"Here, monk, a monk learns the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He passes the day with that learning of the Teaching, he neglects seclusion, he does not engage in internal serenity of mind. This is called, monk - 'a monk devoted to learning, not one who dwells in the Teaching.'

"Furthermore, monk, a monk teaches the Teaching in detail to others as he has heard it, as he has learned it. He passes the day with that teaching of the Teaching, he neglects seclusion, he does not engage in internal serenity of mind. This is called, monk - 'a monk devoted to teaching, not one who dwells in the Teaching.'

"Furthermore, monk, a monk recites the Teaching in detail as he has heard it, as he has learned it. He passes the day with that recitation, he neglects seclusion, he does not engage in internal serenity of mind. This is called, monk - 'a monk devoted to recitation, not one who dwells in the Teaching.'

"Furthermore, monk, a monk reflects upon, examines, and mentally contemplates the Teaching as he has heard it, as he has learned it. He passes the day with those thoughts on the Teaching, he neglects seclusion, he does not engage in internal serenity of mind. This is called, monk - 'a monk devoted to thinking, not one who dwells in the Teaching.'

"Here, monk, a monk 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 pass the day with that learning of the Teaching, nor does he neglect seclusion, he engages in internal serenity of mind. Thus, monk, a monk is one who dwells in the Teaching.

"Thus indeed, monk, one devoted to learning has been taught by me, one devoted to teaching has been taught, one devoted to recitation has been taught, one devoted to thinking has been taught, one who dwells in the Teaching has been taught. Whatever, monk, is to be done by a Teacher for disciples, seeking their welfare, compassionate, out of compassion, that has been done by me for you. These, monk, are tree-roots, these are empty houses. Meditate, monk, do not be negligent, do not be remorseful afterwards. This is our instruction to you." The third.

4.

The Second Discourse on One Living According to the Teaching

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

"Here, monk, a monk learns the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism; and he does not understand the meaning further with wisdom. This is called, monk - 'a monk devoted to learning, not one who dwells in the Teaching.'

"Furthermore, monk, a monk teaches the Teaching in detail to others as he has heard it, as he has learned it, and he does not understand the meaning further with wisdom. This is called, monk - 'a monk devoted to teaching, not one who dwells in the Teaching.'

"Furthermore, monk, a monk recites the Teaching in detail as he has heard it, as he has learned it, and he does not understand the meaning further with wisdom. This is called, monk - 'a monk devoted to recitation, not one who dwells in the Teaching.'

"Furthermore, monk, a monk reflects upon, examines, and mentally contemplates the Teaching as he has heard it, as he has learned it, and he does not understand the meaning further with wisdom. This is called, monk - 'a monk devoted to thinking, not one who dwells in the Teaching.'

"Here, monk, a monk learns the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism; and he understands the meaning further with wisdom. Thus, monk, a monk is one who dwells in the Teaching.

"Thus indeed, monk, one devoted to learning has been taught by me, one devoted to teaching has been taught, one devoted to recitation has been taught, one devoted to thinking has been taught, one who dwells in the Teaching has been taught. Whatever, monk, is to be done by a Teacher for disciples, seeking their welfare, compassionate, out of compassion, that has been done by me for you. These, monk, are tree-roots, these are empty houses. Meditate, monk, do not be negligent, do not be remorseful afterwards. This is our instruction to you." The fourth.

5.

The First Discourse on a Warrior

75. "Monks, there are these five warriors existing and found in the world. Which five? Here, monks, a certain warrior, having seen just the cloud of dust, sinks down, loses heart, does not stand firm, is not able to enter the battle. Such too, monks, is a certain warrior here. This, monks, is the first warrior existing and found in the world.

"Furthermore, monks, here a certain warrior overcomes the cloud of dust; and yet, having seen just the top of the standard, he sinks down, loses heart, does not stand firm, is not able to enter the battle. Such too, monks, is a certain warrior here. This, monks, is the second warrior existing and found in the world.

"Furthermore, monks, here a certain warrior overcomes the cloud of dust, overcomes the top of the standard; and yet, having heard just the tumult, he sinks down, loses heart, does not stand firm, is not able to enter the battle. Such too, monks, is a certain warrior here. This, monks, is the third warrior existing and found in the world.

"Furthermore, monks, here a certain warrior overcomes the cloud of dust, overcomes the top of the standard, overcomes the tumult; and yet in the striking he is struck and is repelled. Such too, monks, is a certain warrior here. This, monks, is the fourth warrior existing and found in the world.

"Furthermore, monks, here a certain warrior overcomes the cloud of dust, overcomes the top of the standard, overcomes the tumult, overcomes the striking. He, having conquered that battle, victorious in battle, dwells in that very battlefield. Such too, monks, is a certain warrior here. This, monks, is the fifth warrior existing and found in the world. These, monks, are the five warriors existing and found in the world.

"Just so, monks, there are these five persons comparable to warriors existing and found among monks. Which five? Here, monks, a monk, having seen just the cloud of dust, sinks down, loses heart, does not stand firm, is not able to maintain the holy life. Having declared weakness in the training, having rejected the training, he returns to the lower life. What is his cloud of dust? Here, monks, a monk hears - 'In such and such a village or town there is a woman or girl who is lovely, beautiful, pleasing, endowed with the highest beauty of complexion.' He, having heard that, sinks down, loses heart, does not stand firm, is not able to maintain the holy life. Having declared weakness in the training, having rejected the training, he returns to the lower life. This is his cloud of dust.

"Just as, monks, that warrior, having seen merely the cloud of dust, sinks down, becomes dejected, does not stand firm, is unable to enter the battle; I say this person is similar to that, monks. Such too, monks, is a certain person here. This, monks, is the first person similar to a warrior existing and found among monks.

"Furthermore, monks, a monk overcomes the cloud of dust; but having seen merely the top of the standard, he sinks down, becomes dejected, does not stand firm, is unable to maintain the holy life. Having declared weakness in the training, having rejected the training, he returns to the lower life. What is his top of the standard? Here, monks, a monk does not indeed hear - 'In such and such a village or town there is a woman or girl who is lovely, beautiful, pleasing, endowed with the highest beauty of complexion'; but he himself sees a woman or girl who is lovely, beautiful, pleasing, endowed with the highest beauty of complexion. Having seen her, he sinks down, becomes dejected, does not stand firm, is unable to maintain the holy life. Having declared weakness in the training, having rejected the training, he returns to the lower life. This is his top of the standard.

"Just as, monks, that warrior overcomes the cloud of dust; but having seen merely the top of the standard, he sinks down, becomes dejected, does not stand firm, is unable to enter the battle; I say this person is similar to that, monks. Such too, monks, is a certain person here. This, monks, is the second person similar to a warrior existing and found among monks.

"Furthermore, monks, a monk overcomes the cloud of dust, overcomes the top of the standard; but having heard merely the tumult, he sinks down, becomes dejected, does not stand firm, is unable to maintain the holy life. Having declared weakness in the training, having rejected the training, he returns to the lower life. What is his tumult? Here, monks, a woman, having approached a monk who has gone to the forest or gone to the root of a tree or gone to an empty house, laughs at him, talks to him, laughs aloud, mocks him. He, being laughed at, being talked to, being laughed at aloud, being mocked by a woman, sinks down, becomes dejected, does not stand firm, is unable to maintain the holy life. Having declared weakness in the training, having rejected the training, he returns to the lower life. This is his tumult.

"Just as, monks, that warrior overcomes the cloud of dust, overcomes the top of the standard; but having heard merely the tumult, he sinks down, becomes dejected, does not stand firm, is unable to enter the battle; I say this person is similar to that, monks. Such too, monks, is a certain person here. This, monks, is the third person similar to a warrior existing and found among monks.

"Furthermore, monks, a monk overcomes the dust-cloud, overcomes the banner-top, overcomes the tumult; and yet in the striking he is struck and is repelled. What is his battle? Here, monks, a woman, having approached a monk who has gone to the forest, or gone to the root of a tree, or gone to an empty house, sits down on him, lies down on him, overpowers him. He, being sat upon by the woman, being lain upon, being overpowered, without rejecting the training, without declaring his weakness, engages in sexual intercourse. This is his battle.

"Just as that warrior, monks, overcomes the dust-cloud, overcomes the banner-top, overcomes the tumult, and yet in the battle he is struck and is repelled; I say this person is similar to that, monks. Such too, monks, is a certain person here. This, monks, is the fourth person similar to a warrior, existing and found among monks.

"Furthermore, monks, a monk overcomes the dust-cloud, overcomes the banner-top, overcomes the tumult, overcomes the battle; having conquered that battle, victorious in battle, he dwells in that very battlefield. What is his victory in battle? Here, monks, a woman, having approached a monk who has gone to the forest, or gone to the root of a tree, or gone to an empty house, sits down on him, lies down on him, overpowers him. He, being sat upon by the woman, being lain upon, being overpowered, having disentangled himself, having freed himself, departs wherever he wishes. He resorts to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw.

"He, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. He, 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. with the fading away of rapture, he dwells equanimous, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. With the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, he enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity.

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

"Just as that warrior, monks, overcomes the dust cloud, overcomes the banner-top, overcomes the tumult, overcomes the striking, and having conquered that battle, victorious in battle, dwells in that very battlefield; I say this person is similar to that, monks. Such too, monks, is a certain person here. This, monks, is the fifth person similar to a warrior existing and found among monks. These, monks, are the five persons similar to warriors existing and found among monks." The fifth.

6.

The Second Discourse on a Warrior

76. "Monks, there are these five warriors existing and found in the world. Which five? Here, monks, a certain warrior, having taken up sword and shield, having fastened bow and quiver, goes down into the massed battle. He strives and endeavours in that battle. Others kill him and finish him off while he is striving and endeavouring. Such too, monks, is a certain warrior here. This, monks, is the first warrior existing and found in the world.

"Furthermore, monks, here a certain warrior, having taken up sword and shield, having fastened bow and quiver, goes down into the massed battle. He strives and endeavours in that battle. Others wound him while he is striving and endeavouring, and they remove him; having removed him, they lead him to his relatives. He, being led by his relatives, without reaching his relatives, dies on the road. Such too, monks, is a certain warrior here. This, monks, is the second warrior existing and found in the world.

"Furthermore, monks, here a certain warrior, having taken up sword and shield, having fastened bow and quiver, goes down into the massed battle. He strives and endeavours in that battle. Others wound him while he is striving and endeavouring, and they remove him; having removed him, they lead him to his relatives. His relatives attend to him and look after him. He, being attended to and looked after by his relatives, dies from that very illness. Such too, monks, is a certain warrior here. This, monks, is the third warrior existing and found in the world.

"Furthermore, monks, here a certain warrior, having taken up sword and shield, having fastened bow and quiver, goes down into the massed battle. He strives and endeavours in that battle. Others wound him while he is striving and endeavouring, and they remove him; having removed him, they lead him to his relatives. His relatives attend to him and look after him. He, being attended to and looked after by his relatives, recovers from that illness. Such too, monks, is a certain warrior here. This, monks, is the fourth warrior existing and found in the world.

"Furthermore, monks, here a certain warrior, having taken up sword and shield, having fastened bow and quiver, goes down into the massed battle. He, having conquered that battle, victorious in battle, dwells in that very battlefield. Such too, monks, is a certain warrior here. This, monks, is the fifth warrior existing and found in the world. These, monks, are the five warriors existing and found in the world.

"Just so, monks, there are these five persons comparable to warriors existing and found among monks. Which five? Here, monks, a monk dwells in dependence on a certain village or market town. He, in the earlier period of the day, having dressed, taking his bowl and robe, enters that very village or 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 that woman improperly dressed or improperly clothed, lust assails his mind. He, with mind assailed by lust, without rejecting the training, without declaring his weakness, engages in sexual intercourse.

"Just as, monks, that warrior, having taken up sword and shield, having fastened bow and quiver, descends into battle massed for war, he strives and endeavours in that battle, and others kill him and finish him off while he is striving and endeavouring; I say this person is similar to that, monks. Such too, monks, is a certain person here. This, monks, is the first person similar to a warrior existing and found among monks.

"Furthermore, monks, a monk dwells in dependence on a certain village or market town. He, in the earlier period of the day, having dressed, taking his bowl and robe, enters that very village or 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 that woman improperly dressed or improperly clothed, lust assails his mind. He, with mind assailed by lust, burns in body and burns in mind. He thinks thus: 'What if I were to go to the monastery and inform the monks: "I am obsessed by lust, friends, overcome by lust, I am not able to maintain the holy life; having declared weakness in the training, having rejected the training, I shall return to the lower life."' He, while going to the monastery, without reaching the monastery, on the way, having declared weakness in the training, having rejected the training, returns to the lower life.

"Just as, monks, that warrior, having taken up sword and shield, having fastened bow and quiver, descends into battle massed for war, he strives and endeavours in that battle, and others wound him while he is striving and endeavouring, and they carry him away; having removed him, they lead him to his relatives. He, being led by his relatives, without reaching his relatives, dies on the way; I say this person is similar to that, monks. Such too, monks, is a certain person here. This, monks, is the second person similar to a warrior existing and found among monks.

"Furthermore, monks, a monk dwells in dependence on a certain village or market town. He, in the earlier period of the day, having dressed, taking his bowl and robe, enters that very village or 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 that woman improperly dressed or improperly clothed, lust assails his mind. He, with mind assailed by lust, burns in body and burns in mind. He thinks thus: 'What if I were to go to the monastery and inform the monks: "I am obsessed by lust, friends, overcome by lust, I am not able to maintain the holy life; having declared weakness in the training, having rejected the training, I shall return to the lower life."' He, having gone to the monastery, reports to the monks - 'I am overcome by lust, friend, afflicted by lust, I am not able to maintain the holy life; having declared weakness in the training, having rejected the training, I shall return to the lower life.'

His fellow monks in the holy life exhort and instruct him - 'Sensual pleasures, friend, have been declared by the Blessed One as having little enjoyment, much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a skeleton, having much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a slice of flesh, having much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a grass torch, having much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a charcoal pit, having much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a dream, having much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like borrowed goods, having much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like tree fruits, having much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a butcher's block, having much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a stake of spears, having much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a snake's head, having much suffering, much anguish, the danger here is greater. Let the venerable one delight in the holy life; let not the venerable one, having declared weakness in the training, having rejected the training, return to the lower life.'

He, being thus exhorted, being thus instructed by his fellow monks in the holy life, says thus - 'Although, friend, sensual pleasures have been declared by the Blessed One as having little enjoyment, much suffering, much anguish, the danger here is greater; yet I am indeed not able to maintain the holy life, having declared weakness in the training, having rejected the training, I shall return to the lower life.' He, having declared weakness in the training, having rejected the training, returns to the lower life.

"Just as, monks, that warrior, having taken up sword and shield, having fastened bow and quiver, descends into battle massed for war, he strives and endeavours in that battle, and others wound him while he is striving and endeavouring, and they carry him away; having carried him away, they lead him to his relatives, his relatives attend to him and look after him. He, being attended to and looked after by his relatives, dies from that very illness; I say this person is similar to that, monks. Such too, monks, is a certain person here. This, monks, is the third person similar to a warrior existing and found among monks.

"Furthermore, monks, a monk dwells in dependence on a certain village or market town. He, in the earlier period of the day, having dressed, taking his bowl and robe, enters that very village or 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 that woman improperly dressed or improperly clothed, lust assails his mind. He, with mind assailed by lust, burns in body and burns in mind. He thinks thus: 'What if I were to go to the monastery and inform the monks: "I am obsessed by lust, friends, overcome by lust, I am not able to maintain the holy life; having declared weakness in the training, having rejected the training, I shall return to the lower life."' He, having gone to the monastery, reports to the monks - 'I am overcome by lust, friend, afflicted by lust, I am not able to maintain the holy life; having declared weakness in the training, having rejected the training, I shall return to the lower life.'

His fellow monks in the holy life exhort and instruct him - 'Sensual pleasures, friend, have been declared by the Blessed One as having little enjoyment, much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a skeleton, having much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a slice of flesh... etc. Sensual pleasures have been declared by the Blessed One as like a grass torch... Sensual pleasures have been declared by the Blessed One as like a pit of burning charcoal... Sensual pleasures have been declared by the Blessed One as like a dream... Sensual pleasures have been declared by the Blessed One as like borrowed goods... Sensual pleasures have been declared by the Blessed One as like tree fruits... Sensual pleasures have been declared by the Blessed One as like a butcher's block... Sensual pleasures have been declared by the Blessed One as like a stake of spears... Sensual pleasures have been declared by the Blessed One as like a snake's head, having much suffering, much anguish, the danger here is greater. Let the venerable one delight in the holy life; let not the venerable one, having declared weakness in the training, having rejected the training, return to the lower life.'

He, being thus exhorted, being thus instructed by his fellow monks in the holy life, says thus - 'I will endeavour, friend, I will strive, friend, I will find delight, friend! I will now not, friend, having declared weakness in the training, having rejected the training, return to the lower life.'"

"Just as, monks, that warrior, having taken up sword and shield, having fastened bow and quiver, descends into battle massed for war, he strives and endeavours in that battle, and others wound him while he is striving and endeavouring, and they carry him away; having carried him away, they lead him to his relatives, his relatives attend to him and look after him. He, being attended to and looked after by his relatives, recovers from that illness; I say this person is similar to that, monks. Such too, monks, is a certain person here. This, monks, is the fourth person similar to a warrior, existing and found among monks.

"Furthermore, monks, a monk dwells in dependence on a certain village or market town. He, in the earlier period of the day, having dressed, taking his bowl and robe, enters that very village or market town for almsfood with body guarded, with speech guarded, with mind guarded, with mindfulness established, with faculties restrained. 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, after the meal, having returned from his alms round, 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, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. He, having abandoned covetousness in the world... etc. He, having abandoned these five mental hindrances, impurities of the mind that weaken wisdom, quite secluded from sensual pleasures, etc. he enters and dwells in the 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 and inclines the mind towards the knowledge of the elimination of mental corruptions. He understands as it really is: 'This is suffering'... etc. He understands: 'There is no more of this state of being.'"

"Just as, monks, that warrior, having taken up sword and shield, having fastened bow and quiver, descends into a massed battle, and having conquered that battle, victorious in battle, dwells in that very battlefield; I say this person is similar to that, monks. Such too, monks, is a certain person here. This, monks, is the fifth person similar to a warrior existing and found among monks. These, monks, are the five persons similar to warriors existing and found among monks." The sixth.

7.

The First Discourse on Future Dangers

77. "Monks, considering these five future dangers, it is fitting for a forest-dwelling monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.

"Which five? Here, monks, a forest-dwelling monk considers thus - 'I am now dwelling alone in the forest. While I am dwelling alone in the forest, a snake might bite me, or a scorpion might bite me, or a centipede might bite me; on account of that there would be death for me, that would be an obstacle for me; come, let me arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.' This, monks, is the first future danger, considering which it is fitting for a forest-dwelling monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.

"Furthermore, monks, a forest-dwelling monk considers thus - 'I am now dwelling alone in the forest. While I am dwelling alone in the forest, I might stumble and fall, or the food I have eaten might make me ill, or my bile might become disturbed, or my phlegm might become disturbed, or cutting winds might become disturbed; on account of that there would be death for me, that would be an obstacle for me; come, let me arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.' This, monks, is the second future danger, considering which it is fitting for a forest-dwelling monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.

"Furthermore, monks, a forest-dwelling monk considers thus - 'I am now dwelling alone in the forest. While I am dwelling alone in the forest, I might encounter fierce beasts - a lion, or a tiger, or a leopard, or a bear, or a hyena - they might deprive me of life; on account of that there would be death for me, that would be an obstacle for me; come, let me arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.' This, monks, is the third future danger, considering which it is fitting for a forest-dwelling monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.

"Furthermore, monks, a forest-dwelling monk considers thus - 'I am now dwelling alone in the forest. While I am dwelling alone in the forest, I might encounter young men who have done their deed or who have not done their deed - they might deprive me of life; on account of that there would be death for me, that would be an obstacle for me; come, let me 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 future danger, considering which it is fitting for a forest-dwelling monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.

"Furthermore, monks, a forest-dwelling monk considers thus - 'I am now dwelling alone in the forest. There are indeed in the forest fierce non-human spirits - they might deprive me of life; on account of that there would be death for me, that would be an obstacle for me; come, let me arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.' This, monks, is the fifth future danger, considering which it is fitting for a forest-dwelling monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.

"These, monks, are the five future dangers, considering which it is fitting for a forest-dwelling monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised." The seventh.

8.

The Second Discourse on Future Dangers

78. "Monks, considering these five future dangers, it is fitting for a monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. Which five? Here, monks, a monk considers thus: 'I am now young, a youth with jet-black hair, endowed with the blessing of youth, in the first stage of life. But there comes a time when ageing touches this body. For one who is old, overcome by ageing, it is not easy to attend to the teaching of the Buddhas, it is not easy to resort to remote forest and woodland lodgings, secluded lodgings. Before that state comes upon me, undesirable, unpleasant, disagreeable; come, let me beforehand arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised, so that endowed with that state, even when old I will dwell in comfort.' This, monks, is the first future danger, considering which it is fitting for a monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.

"Furthermore, monks, a monk considers thus: 'I am now free from illness, free from disease, endowed with digestion that is even, neither too cold nor too hot, middling, capable of striving. But there comes a time when illness touches this body. For one who is ill, overcome by illness, it is not easy to attend to the teaching of the Buddhas, it is not easy to resort to remote forest and woodland lodgings, secluded lodgings. Before that state comes upon me, undesirable, unpleasant, disagreeable; come, let me beforehand arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised, so that endowed with that state, even when ill I will dwell in comfort.' This, monks, is the second future danger, considering which it is fitting for a monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.

"Furthermore, monks, a monk considers thus: 'Now there is plenty, good crops, almsfood easily obtained, it is easy to sustain oneself by gleaning and exertion. But there comes a time when there is famine, poor crops, almsfood difficult to obtain, it is not easy to sustain oneself by gleaning and exertion. During a famine, human beings move to where there is plenty. There, there is dwelling in company, dwelling in a crowd. When there is dwelling in company, dwelling in a crowd, it is not easy to attend to the teaching of the Buddhas, it is not easy to resort to remote forest and woodland lodgings, secluded lodgings. Before that state comes upon me, undesirable, unpleasant, disagreeable; come, let me beforehand arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised, so that endowed with that state, even during a famine I will dwell in comfort.' This, monks, is the third future danger, considering which it is fitting for a monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.

"Furthermore, monks, a monk considers thus: 'Now human beings dwell in unity, being joyful, without contention, blended like milk and water, regarding one another with eyes of affection. But there comes a time when there is danger, a forest uprising, and the country-folk, having mounted their vehicles, wander about. When there is danger, human beings move to where there is security. There, there is dwelling in company, dwelling in a crowd. When there is dwelling in company, dwelling in a crowd, it is not easy to attend to the teaching of the Buddhas, it is not easy to resort to remote forest and woodland lodgings, secluded lodgings. Before that state comes upon me, undesirable, unpleasant, disagreeable; come, let me beforehand arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised, so that endowed with that state, even during danger I will dwell in comfort.' This, monks, is the fourth future danger, considering which it is fitting for a monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.

"Furthermore, monks, a monk considers thus: 'At present the monastic community dwells in unity, being joyful, without contention, with common recitation, comfortably. But there comes a time when the monastic community splits. When the monastic community is split, it is not easy to attend to the teaching of the Buddhas, it is not easy to resort to remote forest and woodland lodgings, secluded lodgings. Before that state comes upon me, undesirable, unpleasant, disagreeable; come, let me arouse energy beforehand for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised, so that endowed with that state I will dwell comfortably even when the monastic community is split.' This, monks, is the fifth future danger, considering which it is fitting for a monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.

"These, monks, are the five future dangers, considering which it is fitting for a monk to dwell diligent, ardent, and resolute, for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised." The eighth.

9.

The Third Discourse on Future Dangers

79. "There are, monks, these five future dangers, not arisen at present, that will arise in the future. You should be aware of them; and having become aware, you should strive for their abandoning.

"Which five? There will be, monks, monks in the future period of time who have not developed body, not developed morality, not developed mind, not developed wisdom. They, being ones who have not developed body, not developed morality, not developed mind, not developed wisdom, will give full ordination to others. They too will not be able to train them in higher morality, higher consciousness, higher wisdom. They too will be ones who have not developed body, not developed morality, not developed mind, not developed wisdom. They, being ones who have not developed body, not developed morality, not developed mind, not developed wisdom, will give full ordination to others. They too will not be able to train them in higher morality, higher consciousness, higher wisdom. They too will be ones who have not developed body, not developed morality, not developed mind, not developed wisdom. Thus indeed, monks, from the corruption of the Teaching comes the corruption of the monastic discipline; from the corruption of the monastic discipline comes the corruption of the Teaching. This, monks, is the first future danger, not arisen at present, that will arise in the future. You should be aware of it; and having become aware, you should strive for its abandoning.

"Furthermore, monks, there will be monks in the future period of time who have not developed body, not developed morality, not developed mind, not developed wisdom. They, being ones who have not developed body, not developed morality, not developed mind, not developed wisdom, will give guidance to others. They too will not be able to train them in higher morality, higher consciousness, higher wisdom. They too will be ones who have not developed body, not developed morality, not developed mind, not developed wisdom. They, being ones who have not developed body, not developed morality, not developed mind, not developed wisdom, will give guidance to others. They too will not be able to train them in higher morality, higher consciousness, higher wisdom. They too will be ones who have not developed body, not developed morality, not developed mind, not developed wisdom. Thus indeed, monks, from the corruption of the Teaching comes the corruption of the monastic discipline; from the corruption of the monastic discipline comes the corruption of the Teaching. This, monks, is the second future danger, not arisen at present, that will arise in the future. You should be aware of it; and having become aware, you should strive for its abandoning.

"Furthermore, monks, there will be monks in the future period of time who have not developed body, not developed morality, not developed mind, not developed wisdom. They, being ones who have not developed body, not developed morality, not developed mind, not developed wisdom, while discussing the higher teaching and analytical discussion, falling into dark mental states, will not understand. Thus indeed, monks, from the corruption of the Teaching comes the corruption of the monastic discipline; from the corruption of the monastic discipline comes the corruption of the Teaching. This, monks, is the third future danger, not arisen at present, that will arise in the future. You should be aware of it; and having become aware, you should strive for its abandoning.

"Furthermore, monks, there will be monks in the future period of time who have not developed body, not developed morality, not developed mind, not developed wisdom. They, not having developed body, not having developed morality, not having developed mind, not having developed wisdom, when those discourses spoken by the Tathāgata that are deep, deep in meaning, supramundane, connected with emptiness, are being recited, will not listen, will not lend an ear, will not apply their minds to final liberating knowledge, and will not think those teachings worth learning and mastering. But when those discourses that are composed by poets, poetic, with elaborate syllables, with elaborate phrases, external, spoken by disciples, are being recited, they will listen, will lend an ear, will apply their minds to final liberating knowledge, and will think those teachings worth learning and mastering. Thus indeed, monks, from the corruption of the Teaching comes the corruption of the monastic discipline; from the corruption of the monastic discipline comes the corruption of the Teaching. This, monks, is the fourth future danger, not arisen at present, that will arise in the future. You should be aware of it; and having become aware, you should strive for its abandoning.

"Furthermore, monks, there will be monks in the future period of time who have not developed body, not developed morality, not developed mind, not developed wisdom. They, not having developed body, not having developed morality, not having developed mind, not having developed wisdom, the elder monks will be luxurious, lax, forerunners in falling away, having laid down the responsibility for solitude, they will not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. Their later generation will follow the example of what they have seen. They too will be luxurious, lax, forerunners in falling away, having laid down the responsibility for solitude, they will not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. Thus indeed, monks, from the corruption of the Teaching comes the corruption of the monastic discipline; from the corruption of the monastic discipline comes the corruption of the Teaching. This, monks, is the fifth future danger, not arisen at present, that will arise in the future. You should be aware of it; and having become aware, you should strive for its abandoning. "These, monks, are the five future dangers, not arisen at present, that will arise in the future. You should be aware of them; and having understood them, effort should be made for their abandoning." The ninth.

10.

The Discourse on the Fourth Future Peril

80. "There are, monks, these five future dangers, not arisen at present, that will arise in the future. You should be aware of them; and having become aware, you should strive for their abandoning.

"Which five? There will be, monks, monks in the future period of time who are desirous of fine robes. They, being desirous of fine robes, will abandon the practice of wearing rag-robes, will abandon remote forest and woodland lodgings, secluded lodgings; having gone to villages, market towns, and royal cities, they will take up residence, and because of robes they will commit various kinds of improper wrong ways of earning. This, monks, is the first future danger, not arisen at present, that will arise in the future. You should be aware of it; and having become aware, you should strive for its abandoning.

"Furthermore, monks, there will be monks in the future period of time who are desirous of fine almsfood. They, being desirous of fine almsfood, will abandon the practice of eating only almsfood, will abandon remote forest and woodland lodgings, secluded lodgings; having gone to villages, market towns, and royal cities, they will take up residence, seeking the finest flavours with the tip of the tongue, and because of almsfood they will commit various kinds of improper wrong ways of earning. This, monks, is the second future danger, not arisen at present, that will arise in the future. You should be aware of it; and having become aware, you should strive for its abandoning.

"Furthermore, monks, there will be monks in the future period of time who are desirous of fine lodgings. They, being desirous of fine lodgings, will abandon the practice of dwelling at the root of a tree, will abandon remote forest and woodland lodgings, secluded lodgings; having gone to villages, market towns, and royal cities, they will take up residence, and because of lodgings they will commit various kinds of improper wrong ways of earning. This, monks, is the third future danger, not arisen at present, that will arise in the future. You should be aware of it; and having become aware, you should strive for its abandoning.

"Furthermore, monks, there will be monks in the future period of time who will dwell in company with nuns, female trainees, and novices. Now, monks, when there is association with nuns, female trainees, and novices, this is to be expected - 'They will either live the holy life without delight, or they will commit a certain defiled offence, or having rejected the training, they will return to the lower life.' This, monks, is the fourth future danger, not arisen at present, that will arise in the future. You should be aware of it; and having become aware, you should strive for its abandoning.

"Furthermore, monks, there will be monks in the future period of time who will dwell in company with monastery attendants and novices. Now, monks, when there is association with monastery attendants and novices, this is to be expected - 'They will dwell engaged in various kinds of consumption of stored goods, and they will make gross signs regarding earth and green vegetation.' This, monks, is the fifth future danger, not arisen at present, that will arise in the future. You should be aware of it; and having become aware, you should strive for its abandoning.

"These, monks, are the five future dangers, not arisen at present, that will arise in the future. You should be aware of them; and having understood them, effort should be made for their abandoning." The tenth.

The Chapter on Warriors is third.

Its summary:

4.

The Chapter on the Elders

1.

The Discourse on the Enticing

81. "Monks, an elder monk possessed of five qualities is not dear to his fellow monks in the holy life, not agreeable, not respected and not esteemed. Which five? He finds pleasure in what is enticing, he becomes corrupted towards what leads to hate, he becomes deluded towards what leads to infatuation, he becomes agitated towards what leads to agitation, he becomes intoxicated towards what is intoxicating - Monks, an elder monk possessed of these five qualities is not dear to his fellow monks in the holy life, not agreeable, not respected and not esteemed.

"Monks, an elder monk possessed of five qualities is dear to his fellow monks in the holy life, agreeable, respected and esteemed. Which five? He does not find pleasure in what is enticing, he does not become corrupted towards what leads to hate, he does not become deluded towards what leads to infatuation, he does not become agitated towards what leads to agitation, he does not become intoxicated towards what is intoxicating - Monks, an elder monk possessed of these five qualities is dear to his fellow monks in the holy life, agreeable, respected and esteemed." The first.

2.

The Discourse on the One Without Lust

82. "Monks, an elder monk possessed of five qualities is not dear to his fellow monks in the holy life, not agreeable, not respected and not esteemed. Which five? He is not free from lust, he is not free from hate, he is not free from delusion, and he is one who depreciates another's worth and is spiteful. Monks, an elder monk possessed of these five qualities is not dear to his fellow monks in the holy life, not agreeable, not respected and not esteemed.

"Monks, an elder monk possessed of five qualities is dear to his fellow monks in the holy life, agreeable, respected and esteemed. Which five? He is free from lust, he is free from hate, he is free from delusion, and he is without depreciation and without spite. Monks, an elder monk possessed of these five qualities is dear to his fellow monks in the holy life, agreeable, respected and esteemed." The second.

3.

The Discourse on the Deceitful

83. "Monks, an elder monk possessed of five qualities is not dear to his fellow monks in the holy life, not agreeable, not respected and not esteemed. Which five? He is fraudulent, deceitful, a fortune-teller, dishonest, and one who seeks to gain profit from profit - Monks, an elder monk possessed of these five qualities is not dear to his fellow monks in the holy life, not agreeable, not respected and not esteemed.

"Monks, an elder monk possessed of five qualities is dear to his fellow monks in the holy life, agreeable, respected and esteemed. Which five? He is not fraudulent, not deceitful, not a fortune-teller, not dishonest, and not one who seeks to gain profit from profit - Monks, an elder monk possessed of these five qualities is dear to his fellow monks in the holy life, agreeable, respected and esteemed." The third.

4.

The Discourse on the Faithless

84. "Monks, an elder monk possessed of five qualities is not dear to his fellow monks in the holy life, not agreeable, not respected and not esteemed. Which five? He is faithless, is shameless, has no moral fear, is lazy, is unwise – Monks, an elder monk possessed of these five qualities is not dear to his fellow monks in the holy life, not agreeable, not respected and not esteemed.

"Monks, an elder monk possessed of five qualities is dear to his fellow monks in the holy life, agreeable, respected and esteemed. Which five? He has faith, has shame, has moral fear, is putting forth strenuous energy, is wise – Monks, an elder monk possessed of these five qualities is dear to his fellow monks in the holy life, agreeable, respected and esteemed." The fourth.

5.

The Discourse on the Unforgiving

85. "Monks, an elder monk possessed of five qualities is not dear to his fellow monks in the holy life, not agreeable, not respected and not esteemed. Which five? He is not patient with forms, not patient with sounds, not patient with odours, not patient with flavours, not patient with tangible objects - Monks, an elder monk possessed of these five qualities is not dear to his fellow monks in the holy life, not agreeable, not respected and not esteemed.

"Monks, an elder monk possessed of five qualities is dear to his fellow monks in the holy life, agreeable, respected and esteemed. Which five? He is patient with forms, patient with sounds, patient with odours, patient with flavours, patient with tangible objects - Monks, an elder monk possessed of these five qualities is dear to his fellow monks in the holy life, agreeable, respected and esteemed." The fifth.

6.

The Discourse on the One Who Has Attained Analytical Knowledge

86. "Monks, an elder monk possessed of five qualities is dear to his fellow monks in the holy life, agreeable, respected and esteemed. Which five? He has attained analytical knowledge of meaning, he has attained analytical knowledge of phenomena, he has attained analytical knowledge of language, he has attained analytical knowledge of discernment, regarding whatever high and low duties there are to be done for his fellows in the holy life, therein he is skilled, not lazy, endowed with investigation into the means for that, able to do and able to arrange - Monks, an elder monk possessed of these five qualities is dear to his fellow monks in the holy life, agreeable, respected and esteemed." The sixth.

7.

The Discourse about the Virtuous One

87. "Monks, an elder monk possessed of five qualities is dear to his fellow monks in the holy life, agreeable, respected and esteemed. Which five? He 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 of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear; 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. Monks, an elder monk possessed of these five qualities is dear to his fellow monks in the holy life, agreeable, respected and esteemed." The seventh.

8.

The Discourse on the Elder

88. "Monks, an elder monk possessed of five qualities is practising for the harm of many people, for the unhappiness of many people, for the harm, detriment, and suffering of many people, of gods and humans.

"Which five? He is an elder of long standing, long gone forth; he is well-known and famous, with a large retinue among householders and those gone forth; he is an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick; 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, not penetrated by view; he holds wrong view, has perverted vision; he, having turned many people away from the Good Teaching, establishes them in what is not the Good Teaching. 'The elder monk is of long standing, long gone forth' - thus they follow the example of what they have seen in him; 'the elder monk is well-known and famous, with a large retinue among householders and those gone forth' - thus they follow the example of what they have seen in him; 'the elder monk is an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick' - thus they follow the example of what they have seen in him; 'the elder monk is very learned, remembering what has been learnt, having great accumulation of learning' - thus they follow the example of what they have seen in him. Monks, an elder monk possessed of these five qualities is practising for the harm of many people, for the unhappiness of many people, for the harm, detriment, and suffering of many people, of gods and humans.

"Monks, an elder monk possessed of five qualities is practising for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of gods and humans.

"Which five? He is an elder of long standing, long gone forth; he is well-known and famous, with a large retinue among householders and those gone forth; he is an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick; 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 holds right view, has undistorted vision; he, having turned many people away from what is not the Good Teaching, establishes them in the Good Teaching. 'The elder monk is of long standing, long gone forth' - thus they follow the example of what they have seen in him; 'the elder monk is well-known and famous, with a large retinue among householders and those gone forth' - thus they follow the example of what they have seen in him; 'the elder monk is an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick' - thus they follow the example of what they have seen in him; 'the elder monk is very learned, remembering what has been learnt, having great accumulation of learning' - thus they follow the example of what they have seen in him. Monks, an elder monk possessed of these five qualities is practising for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of gods and humans." The eighth.

9.

The First Discourse on the Learner

89. "Monks, these five things lead to the decline of a monk who is a learner. Which five? Taking pleasure in work, taking pleasure in talk, taking pleasure in sleep, taking pleasure in company, and he does not review the mind as it is liberated - these, monks, are the five things that lead to the decline of a monk who is a learner.

"Monks, these five things lead to the non-decline of a monk who is a learner. Which five? Not taking pleasure in work, not taking pleasure in talk, not taking pleasure in sleep, not taking pleasure in company, and he reviews the mind as it is liberated - these, monks, are the five things that lead to the non-decline of a monk who is a learner." The ninth.

10.

The Second Discourse on the Learner

90. "Monks, these five things lead to the decline of a monk who is a learner. Which five? Here, monks, a trainee monk has much to do, has many duties, is accomplished in what is to be done; he neglects seclusion, he does not engage in internal serenity of mind. This, monks, is the first thing that leads to the decline of a monk who is a learner.

"Furthermore, monks, a trainee monk passes the day with trifling work; he neglects seclusion, he does not engage in internal serenity of mind. This, monks, is the second thing that leads to the decline of a monk who is a learner.

"Furthermore, monks, a trainee monk dwells in company with householders and those gone forth, with not becoming association with laypeople; he neglects seclusion, he does not engage in internal serenity of mind. This, monks, is the third thing that leads to the decline of a monk who is a learner.

"Furthermore, monks, a trainee monk enters the village at the wrong time, returns too late in the day; he neglects seclusion, he does not engage in internal serenity of mind. This, monks, is the fourth thing that leads to the decline of a monk who is a learner.

"Furthermore, monks, a trainee monk - whatever talk is exceedingly conducive to effacement, suitable for opening the mind, as follows - talk about fewness of wishes, talk about contentment, talk about solitude, talk about aloofness from society, talk about arousal of energy, talk about morality, talk about concentration, talk about wisdom, talk about liberation, talk about knowledge and vision of liberation - of such talk he is not one who obtains at will, not one who obtains without difficulty, not one who obtains without trouble; he neglects seclusion, he does not engage in internal serenity of mind. This, monks, is the fifth thing that leads to the decline of a monk who is a learner. These, monks, are the five things that lead to the decline of a monk who is a learner.

"Monks, these five things lead to the non-decline of a monk who is a learner. Which five? Here, monks, a trainee monk does not have much to do, does not have many duties, is accomplished in what is to be done; he does not neglect seclusion, he engages in internal serenity of mind. This, monks, is the first thing that leads to the non-decline of a monk who is a learner.

"Furthermore, monks, a trainee monk does not pass the day with trifling work; he does not neglect seclusion, he engages in internal serenity of mind. This, monks, is the second thing that leads to the non-decline of a monk who is a learner.

"Furthermore, monks, a trainee monk dwells not in company with householders and those gone forth, with not becoming association with laypeople; he does not neglect seclusion, he engages in internal serenity of mind. This, monks, is the third thing that leads to the non-decline of a monk who is a learner.

"Furthermore, monks, a trainee monk does not enter the village too early, nor does he return too late in the day; he does not neglect seclusion, he engages in internal serenity of mind. This, monks, is the fourth thing that leads to the non-decline of a monk who is a learner.

"Furthermore, monks, a trainee monk - whatever talk is exceedingly conducive to effacement, suitable for opening the mind, as follows - talk about fewness of wishes, talk about contentment, talk about solitude, talk about aloofness from society, talk about arousal of energy, talk about morality, talk about concentration, talk about wisdom, talk about liberation, talk about knowledge and vision of liberation - of such talk he is one who obtains at will, obtains without difficulty, obtains without trouble; he does not neglect seclusion, he engages in internal serenity of mind. This, monks, is the fifth thing that leads to the non-decline of a monk who is a learner. These, monks, are the five things that lead to the non-decline of a monk who is a learner." The tenth.

The Chapter on Elders is fourth.

Its summary:

5.

The Chapter on Kakudha

1.

The First Discourse on Accomplishment

91. "There are these five accomplishments, monks. What five? Accomplishment in faith, accomplishment in morality, accomplishment in learning, accomplishment in generosity, accomplishment in wisdom – these, monks, are the five accomplishments." The first.

2.

The Second Discourse on Accomplishment

92. "There are these five accomplishments, monks. What five? Accomplishment in morality, accomplishment in concentration, accomplishment in wisdom, accomplishment in liberation, accomplishment in the knowledge and vision of liberation – these, monks, are the five accomplishments." The second.

3.

The Discourse on Answering Questions

93. "There are, monks, these five declarations of the final liberating knowledge. Which five? Due to dullness and sheer delusion, one declares the final liberating knowledge; having evil desires, overcome by desire, one declares the final liberating knowledge; due to madness and derangement of the mind, one declares the final liberating knowledge; through overestimation, one declares the final liberating knowledge; rightly, one declares the final liberating knowledge. These, monks, are the five declarations of the final liberating knowledge." The third.

4.

The Discourse on Comfortable Abiding

94. "Monks, there are these five comfortable abidings. Which five? Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion; with the subsiding of applied and sustained thought, etc. the second meditative absorption... the third meditative absorption... enters and dwells in the fourth meditative absorption; 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 five comfortable abidings." The fourth.

5.

The Discourse on the Unshakable

95. "Monks, a monk possessed of five qualities before long penetrates the unshakable. Which five? Here, monks, a monk has attained analytical knowledge of meaning, has attained analytical knowledge of phenomena, has attained analytical knowledge of language, has attained analytical knowledge of discernment, and reviews the mind as it is liberated. Monks, a monk possessed of these five qualities before long penetrates the unshakable." The fifth.

6.

The Discourse on Remembering What Has Been Learnt

96. "Monks, a monk possessed of five qualities, practising mindfulness of breathing, before long penetrates the unshakable. Which five? Here, monks, a monk has few purposes, few duties, is easily supported, is well contented with the requisites of life; he eats little food, is devoted to non-gluttony; he has little torpor, is devoted to wakefulness; 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 reviews the mind as it is liberated. Monks, a monk possessed of these five qualities, practising mindfulness of breathing, before long penetrates the unshakable." The sixth.

7.

The Discourse on Talk

97. "Monks, a monk possessed of five qualities, developing mindfulness of breathing, before long penetrates the unshakable. Which five? Here, monks, a monk has few purposes, few duties, is easily supported, is well contented with the requisites of life; he eats little food, is devoted to non-gluttony; he has little torpor, is devoted to wakefulness; whatever talk is conducive to effacement, suitable for opening the mind, as follows - talk about fewness of wishes, etc. talk about knowledge and vision of liberation - of such talk he is one who obtains at will, obtains without difficulty, obtains without trouble; he reviews the mind as it is liberated. Monks, a monk possessed of these five qualities, developing mindfulness of breathing, before long penetrates the unshakable." The seventh.

8.

The Discourse on the Forest Dweller

98. "Monks, a monk possessed of five qualities, cultivating mindfulness of breathing, before long penetrates the unshakable. Which five? Here, monks, a monk has few purposes, few duties, is easily supported, is well contented with the requisites of life; he eats little food, is devoted to non-gluttony; he has little torpor, is devoted to wakefulness; he is a forest dweller, dwelling in a secluded resting place; he reviews the mind as it is liberated. Monks, a monk possessed of these five qualities, cultivating mindfulness of breathing, before long penetrates the unshakable." The eighth.

9.

The Discourse on the Lion

99. "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. If he strikes an elephant, he strikes attentively only, not inattentively; if he strikes a buffalo, he strikes attentively only, not inattentively; if he strikes a cow, he strikes attentively only, not inattentively; if he strikes a panther, he strikes attentively only, not inattentively; if he strikes small creatures, even hares and cats, he strikes attentively only, not inattentively. What is the reason for this? 'May my trained path not be lost.'

'Lion', monks, this is a designation for the Tathāgata, the Worthy One, the Perfectly Self-awakened One. Whatever, monks, the Tathāgata teaches the Teaching to an assembly, this is his lion's roar. If, monks, the Tathāgata teaches the Teaching to monks, the Tathāgata teaches attentively only, not inattentively; if, monks, the Tathāgata teaches the Teaching to nuns, the Tathāgata teaches attentively only, not inattentively; if, monks, the Tathāgata teaches the Teaching to lay followers, the Tathāgata teaches attentively only, not inattentively; if, monks, the Tathāgata teaches the Teaching to female lay followers, the Tathāgata teaches attentively only, not inattentively; if, monks, the Tathāgata teaches the Teaching to worldlings, even to beggars and hunters, the Tathāgata teaches attentively only, not inattentively. What is the reason for this? The Tathāgata, monks, respects the Teaching, has respect for the Teaching." The ninth.

10.

The Discourse on the Elder Kakudha

100. Thus have I heard - On one occasion the Blessed One was dwelling at Kosambī in Ghosita's park. Now at that time Kakudha by name, a Koliyan's son, the Venerable Mahāmoggallāna's attendant, having recently died, was reborn in a certain mind-made body. His acquisition of individual existence was such - just as two or three Magadhan village territories. With that acquisition of individual existence he neither afflicts himself nor others.

Then Kakudha the young god approached the Venerable Mahāmoggallāna; having approached, he paid respect to the Venerable Mahāmoggallāna and stood to one side. Standing to one side, Kakudha the young god said this to the Venerable Mahāmoggallāna - "For Devadatta, venerable sir, such a wish arose - 'I will lead the Community of monks.' And together with the arising of that thought, venerable sir, Devadatta has fallen away from that supernormal power." This Kakudha the young god said. Having said this, having paid respect to the Venerable Mahāmoggallāna, having circumambulated him keeping him on his right, he disappeared right there.

Then the Venerable Mahāmoggallāna 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 Mahāmoggallāna said this to the Blessed One -

"Kakudha by name, venerable sir, a Koliyan's son, my attendant, having recently died, has been reborn in a certain mind-made body. His acquisition of individual existence is such - just as two or three Magadhan village territories. With that acquisition of individual existence he neither afflicts himself nor others. Then, venerable sir, Kakudha the young god approached me; having approached, he paid respect to me and stood to one side. Standing to one side, venerable sir, Kakudha the young god said this to me - 'For Devadatta, venerable sir, such a wish arose - I will lead the Community of monks. And together with the arising of that thought, venerable sir, Devadatta has fallen away from that supernormal power.' This, venerable sir, Kakudha the young god said. Having said this, having paid respect to me, having circumambulated me keeping me on his right, he disappeared right there."

"But have you, Moggallāna, encompassed with your mind the mind of Kakudha the young god and known - 'Whatever Kakudha the young god says, all that is just so, not otherwise'?" "I have encompassed with my mind the mind of Kakudha the young god and known, venerable sir - 'Whatever Kakudha the young god says, all that is just so, not otherwise.'" "Guard this speech, Moggallāna! Guard this speech, Moggallāna! Now that foolish man will reveal himself by himself.

"There are, Moggallāna, these five teachers existing and found in the world. Which five? Here, Moggallāna, a certain teacher, being impure in morality, acknowledges 'I am pure in morality,' 'My morality is pure, bright, and undefiled.' His disciples know him thus - 'This venerable teacher, being impure in morality, acknowledges "I am pure in morality," "My morality is pure, bright, and undefiled." But if we were to inform the householders, it would not be agreeable to him. And what is disagreeable to him, how should we behave towards him with that - "He is honoured with the requisites of robes, almsfood, lodging, and medicine for the sick; whatever he does, he himself will become known by that." Such a teacher, Moggallāna, disciples protect regarding morality; and such a teacher expects protection regarding morality from his disciples.

"Furthermore, Moggallāna, here a certain teacher, being impure in livelihood, acknowledges 'I am pure in livelihood,' 'My livelihood is pure, bright, and undefiled.' His disciples know him thus - 'This venerable teacher, being impure in livelihood, acknowledges "I am pure in livelihood," "My livelihood is pure, bright, and undefiled." But if we were to inform the householders, it would not be agreeable to him. And what is disagreeable to him, how should we behave towards him with that - "He is honoured with the requisites of robes, almsfood, lodging, and medicine for the sick; whatever he does, he himself will become known by that." Such a teacher, Moggallāna, disciples protect regarding livelihood; and such a teacher expects protection regarding livelihood from his disciples.

"Furthermore, Moggallāna, here a certain teacher, being impure in teaching the Teaching, acknowledges 'I am pure in teaching the Teaching,' 'My teaching of the Teaching is pure, bright, and undefiled.' His disciples know him thus - 'This venerable teacher, being impure in teaching the Teaching, acknowledges "I am pure in teaching the Teaching," "My teaching of the Teaching is pure, bright, and undefiled." But if we were to inform the householders, it would not be agreeable to him. And what is disagreeable to him, how should we behave towards him with that - "He is honoured with the requisites of robes, almsfood, lodging, and medicine for the sick; whatever he does, he himself will become known by that." Such a teacher, Moggallāna, disciples protect regarding teaching the Teaching; and such a teacher expects protection regarding teaching the Teaching from his disciples.

"Furthermore, Moggallāna, here a certain teacher, being impure in explanation, acknowledges 'I am pure in explanation,' 'My explanation is pure, bright, undefiled.' His disciples know him thus - 'This venerable teacher, being impure in explanation, acknowledges "I am pure in explanation," "My explanation is pure, bright, undefiled." But if we were to inform the householders, it would not be agreeable to him. And what is disagreeable to him, how should we behave towards him with that - "He is honoured with the requisites of robes, almsfood, lodging, and medicine for the sick; whatever he does, he himself will become known by that." Such a teacher, Moggallāna, disciples protect regarding explanation; and such a teacher expects protection from disciples regarding explanation.

"Furthermore, Moggallāna, here a certain teacher, being impure in knowledge and vision, acknowledges 'I am pure in knowledge and vision,' 'My knowledge and vision is pure, bright, undefiled.' His disciples know him thus - 'This venerable teacher, being impure in knowledge and vision, acknowledges "I am pure in knowledge and vision," "My knowledge and vision is pure, bright, undefiled." But if we were to inform the householders, it would not be agreeable to him. And what is disagreeable to him, how should we behave towards him with that - "He is honoured with the requisites of robes, almsfood, lodging, and medicine for the sick; whatever he does, he himself will become known by that." Such a teacher, Moggallāna, disciples protect regarding knowledge and vision; and such a teacher expects protection from disciples regarding knowledge and vision. These, Moggallāna, are the five teachers existing and found in the world.

"But I, Moggallāna, being pure in morality, acknowledge 'I am pure in morality,' 'My morality is pure, bright, undefiled.' And disciples do not protect me regarding morality, nor do I expect protection from disciples regarding morality. Being pure in livelihood, I acknowledge 'I am pure in livelihood,' 'My livelihood is pure, bright, undefiled.' And disciples do not protect me regarding livelihood, nor do I expect protection from disciples regarding livelihood. Being pure in teaching the Teaching, I acknowledge 'I am pure in teaching the Teaching,' 'My teaching of the Teaching is pure, bright, undefiled.' And disciples do not protect me regarding teaching the Teaching, nor do I expect protection from disciples regarding teaching the Teaching. Being pure in explanation, I acknowledge 'I am pure in explanation,' 'My explanation is pure, bright, undefiled.' And disciples do not protect me regarding explanation, nor do I expect protection from disciples regarding explanation. Being pure in knowledge and vision, I acknowledge 'I am pure in knowledge and vision,' 'My knowledge and vision is pure, bright, undefiled.' And disciples do not protect me regarding knowledge and vision, nor do I expect protection from disciples regarding knowledge and vision." The tenth.

The Chapter on Kakudha is fifth.

Its summary:

The Second Fifty is complete.

3.

The Third Fifty

1.

The Chapter on Dwelling Comfortable

1.

The Discourse on Timidity

101. "Monks, there are these five qualities that produce self-confidence in a trainee. Which five? Here, monks, a monk has faith, is moral, is very learned, is putting forth strenuous energy, is wise.

"Whatever timidity, monks, there is for one who is faithless, that timidity does not exist for one who has faith. Therefore this quality produces self-confidence in a trainee.

"Whatever timidity, monks, there is for one who is immoral, that timidity does not exist for one who is moral. Therefore this quality produces self-confidence in a trainee.

"Whatever timidity, monks, there is for one of little learning, that timidity does not exist for one who is very learned. Therefore this quality produces self-confidence in a trainee.

"Whatever timidity, monks, there is for one who is lazy, that timidity does not exist for one who is putting forth strenuous energy. Therefore this quality produces self-confidence in a trainee.

"Whatever timidity, monks, there is for one who is unwise, that timidity does not exist for one who is wise. Therefore this quality produces self-confidence in a trainee. These, monks, are the five qualities that produce self-confidence in a trainee." The first.

2.

The Discourse on the Distrustful

102. "Monks, a monk possessed of five qualities is suspected and distrusted as an evil monk, even if he is of unshakeable nature.

Which five? Here, monks, a monk frequents prostitutes, or frequents widows, or frequents unmarried grown-up women, or frequents eunuchs, or frequents nuns.

Monks, a monk possessed of these five qualities is suspected and distrusted as an evil monk, even if he is of unshakeable nature." The second.

3.

The Discourse on the Great Bandit

103. "Monks, a great thief possessed of five factors breaks into houses, carries off plunder, commits robbery, and stands in ambush on the highway. Which five? Here, monks, a great thief is dependent on unevenness, dependent on thickets, dependent on the powerful, one who gives away wealth, and one who acts alone.

"And how, monks, is a great thief dependent on unevenness? Here, monks, a great thief is dependent on a river fastness or a mountain precipice. Thus, monks, a great thief is dependent on unevenness.

"And how, monks, is a great thief dependent on thickets? Here, monks, a great thief is dependent on a thicket of grass, or a thicket of trees, or a dense growth, or a great jungle thicket. Thus, monks, a great thief is dependent on thickets.

"And how, monks, is a great thief dependent on the powerful? Here, monks, a great thief is dependent on kings or the king's chief ministers. He thinks thus: 'If anyone says anything about me, these kings or chief ministers of mine will speak in my defence, pleading my case.' If anyone says anything about him, those kings or chief ministers speak in his defence, pleading his case. Thus, monks, a great thief is dependent on the powerful.

"And how, monks, is a great thief one who gives away wealth? Here, monks, a great thief is wealthy, of great riches, of great possessions. He thinks thus: 'If anyone says anything about me, I will offer hospitality with this wealth.' If anyone says anything about him, he offers hospitality with that wealth. Thus, monks, a great thief is one who gives away wealth.

"And how, monks, is a great thief one who acts alone? Here, monks, a great thief is one who alone is the doer of seizures. What is the reason for this? 'May my secret counsels not go outside to confusion.' Thus, monks, a great thief is one who acts alone.

"Monks, a great thief possessed of these five factors breaks into houses, carries off plunder, commits robbery, and stands in ambush on the highway.

"Just so, monks, an evil monk possessed of five qualities maintains himself injured and damaged, is blameable and censurable by the wise, and generates much demerit. Which five? Here, monks, an evil monk is dependent on unevenness, dependent on thickets, dependent on the powerful, one who gives away wealth, and one who acts alone.

"And how, monks, is an evil monk dependent on unevenness? Here, monks, an evil monk is possessed of unrighteous bodily action, possessed of unrighteous verbal action, possessed of unrighteous mental action. Thus, monks, an evil monk is dependent on unevenness.

"And how, monks, is an evil monk dependent on thickets? Here, monks, an evil monk holds wrong views and is possessed of an extreme view. Thus, monks, an evil monk is dependent on thickets.

"And how, monks, is an evil monk dependent on the powerful? Here, monks, an evil monk is dependent on kings or the king's chief ministers. He thinks thus: 'If anyone says anything about me, these kings or chief ministers of mine will speak in my defence, pleading my case.' If anyone says anything about him, those kings or chief ministers speak in his defence, pleading his case. Thus, monks, an evil monk is dependent on the powerful.

"And how, monks, is an evil monk a giver of wealth? Here, monks, an evil monk is an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. He thinks thus: 'If anyone says anything about me, I will offer hospitality with this gain.' If anyone says anything about him, he offers hospitality with that gain. Thus, monks, an evil monk is a giver of wealth.

"And how, monks, is an evil monk one who lives alone? Here, monks, an evil monk alone takes up residence in the border districts. There, approaching families, he obtains gain. Thus, monks, an evil monk is one who lives alone.

Monks, an evil monk possessed of these five qualities maintains himself injured and damaged, is blameable and censurable by the wise, and generates much demerit." The third.

4.

The Discourse on the Delicate Ascetic

104. "Monks, a monk possessed of five qualities is a delicate ascetic among ascetics.

"Which five? 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 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. Monks, a monk possessed of these five qualities 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 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, etc. having realised, having attained, I dwell.

"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'." The fourth.

5.

The Discourse on Comfortable Abiding

105. "Monks, there are these five comfortable abidings. Which five? Here, monks, a monk has bodily action of friendliness present towards his fellows in the holy life both openly and in private, verbal action of friendliness... etc. mental action of friendliness present towards his fellows in the holy life both openly and in private. Whatever moral practices that are unbroken, without holes, unspotted, unblemished, liberating, praised by the wise, not adhered to, and conducive to concentration - he dwells having attained similarity of morality with his fellows in the holy life both openly and in private in such moral practices. Whatever view that is noble and leading to liberation, that leads one who practises it to the complete destruction of suffering - he dwells having attained similarity of view with his fellows in the holy life both openly and in private in such a view. These, monks, are the five comfortable abidings." The fifth.

6.

The Discourse on Ānanda

106. 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 -

"In what respect, venerable sir, might a monk dwelling in the Community dwell in comfort?" "Since, Ānanda, a monk is himself accomplished in morality, but does not criticise others regarding higher morality; to this extent too, Ānanda, a monk dwelling in the Community might dwell in comfort."

"But might there be, venerable sir, another method by which a monk dwelling in the Community might dwell in comfort?" "There could be, Ānanda! Since, Ānanda, a monk is himself accomplished in morality, but does not criticise others regarding higher morality; and he is one who observes himself, not one who observes others; to this extent too, Ānanda, a monk dwelling in the Community might dwell in comfort."

"But might there be, venerable sir, another method by which a monk dwelling in the Community might dwell in comfort?" "There could be, Ānanda! Since, Ānanda, a monk is himself accomplished in morality, but does not criticise others regarding higher morality; and he is one who observes himself, not one who observes others; and he is unknown, and he is not agitated by that state of being unknown; to this extent too, Ānanda, a monk dwelling in the Community might dwell in comfort."

"But might there be, venerable sir, another method by which a monk dwelling in the Community might dwell in comfort?" "There could be, Ānanda! Since, Ānanda, a monk is himself accomplished in morality, but does not criticise others regarding higher morality; and he is one who observes himself, not one who observes others; and he is unknown, and he is not agitated by that state of being unknown; 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; to this extent too, Ānanda, a monk dwelling in the Community might dwell in comfort."

"But might there be, venerable sir, another method by which a monk dwelling in the Community might dwell in comfort?" "There could be, Ānanda! Since, Ānanda, a monk is himself accomplished in morality, but does not criticise others regarding higher morality; and he is one who observes himself, not one who observes others; and he is unknown, and he is not agitated by that state of being unknown; 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; to this extent too, Ānanda, a monk dwelling in the Community might dwell in comfort.

"And I say, Ānanda, that there is no other comfortable abiding more superior or more sublime than this comfortable abiding." The sixth.

7.

The Discourse on Morality

107. "Monks, a monk possessed of five qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.

"Which five? Here, monks, a monk is accomplished in morality, is accomplished in concentration, is accomplished in wisdom, is accomplished in liberation, is accomplished in knowledge and vision of liberation.

"Monks, a monk possessed of these five qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world." The seventh.

8.

The Discourse on One Beyond Training

108. "Monks, a monk possessed of five qualities is worthy of offerings, worthy of hospitality, worthy of gifts, etc. an unsurpassed field of merit for the world.

"Which five? Here, monks, a monk is endowed with the aggregate of morality of one beyond training, is endowed with the aggregate of concentration of one beyond training, is endowed with the aggregate of wisdom of one beyond training, is endowed with the aggregate of liberation of one beyond training, is endowed with the aggregate of knowledge and vision of liberation of one beyond training. Monks, a monk possessed of these five qualities is worthy of offerings, etc. an unsurpassed field of merit for the world." The eighth.

9.

The Discourse on the Four Directions

109. "Monks, a monk possessed of five qualities belongs to the four directions. Which five? 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 content with whatsoever requisites of robes, almsfood, lodging and medicine for the sick; he is one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life; 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. Monks, a monk possessed of these five qualities belongs to the four directions." The ninth.

10.

The Discourse on the Forest

110. "Monks, a monk possessed of five qualities is able to resort to remote forest and woodland lodgings, secluded lodgings. Which five? Here, monks, a monk is virtuous, etc. having accepted the training rules he trains in them; he is very learned, etc. thoroughly penetrated by view; he dwells putting forth strenuous energy, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states; 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. Monks, a monk possessed of these five qualities is able to resort to remote forest and woodland lodgings, secluded lodgings." The tenth.

The Chapter on Comfortable Abiding is first.

Its summary:

2.

The Chapter on Andhakavinda

1.

Discourse on One Dependent on Families

111. "Monks, a monk dependent on families, possessed of five qualities, is not dear to families, not agreeable, not respected and not esteemed. Which five? He is one who presumes intimacy without acquaintance, one who gives directions without authority, one who associates with those who are estranged, one who whispers in the ear, and one who begs excessively. Monks, a monk dependent on families, possessed of these five qualities, is not dear to families, not agreeable, not respected and not esteemed.

"Monks, a monk dependent on families, possessed of five qualities, is dear to families, agreeable, respected and esteemed. Which five? He is not one who presumes intimacy without acquaintance, not one who gives directions without authority, not one who associates with those who are estranged, not one who whispers in the ear, and not one who begs excessively. Monks, a monk dependent on families, possessed of these five qualities, is dear to families, agreeable, respected and esteemed." The first.

2.

The Discourse on the Attendant Monk

112. "Monks, an attendant monk possessed of five qualities should not be taken. Which five? He goes either too far or too near, he does not take the bowl and its contents, he does not prevent one speaking on the verge of an offence, he interrupts the discussion now and then while one is speaking, he is unwise, dull, an idiot. Monks, an attendant monk possessed of these five qualities should not be taken.

"Monks, an attendant monk possessed of five qualities should be taken. Which five? He does not go too far nor too near, he takes the bowl and its contents, he prevents one speaking on the verge of an offence, he does not interrupt the discussion now and then while one is speaking, he is wise, not dull, not an idiot. Monks, an attendant monk possessed of these five qualities should be taken." The second.

3.

The Discourse on Right Concentration

113. "Monks, a monk possessed of five qualities is unable to enter and dwell in right concentration. Which five? Here, monks, a monk is not patient with forms, not patient with sounds, not patient with odours, not patient with flavours, not patient with tangible objects. Monks, a monk possessed of these five qualities is unable to enter and dwell in right concentration.

"Monks, a monk possessed of five qualities is able to enter and dwell in right concentration. Which five? Here, monks, a monk is patient with forms, patient with sounds, patient with odours, patient with flavours, patient with tangible objects. Monks, a monk possessed of these five qualities is able to enter and dwell in right concentration." The third.

4.

The Discourse on Andhakavinda

114. On one occasion the Blessed One was dwelling among the Magadhans at Andhakavinda. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Ānanda seated to one side, the Blessed One said this -

"Those monks, Ānanda, who are new, recently gone forth, newly come to this Teaching and discipline - those monks, Ānanda, should be encouraged, settled, and established by you in five qualities. In which five? 'Come, friends, be moral, 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' - thus they should be encouraged, settled, and established in the restraint of the Pātimokkha.

'Come, friends, dwell with guarded doors in the sense faculties, with mindfulness for safeguarding, with mindfulness for discernment, with a protected mind, endowed with a mind protected by mindfulness' - thus they should be encouraged, settled, and established in sense restraint.

'Come, friends, be of little talk, making an end of talk' - thus they should be encouraged, settled, and established in limiting talk.

'Come, friends, be forest dwellers, resort to remote forest and woodland lodgings, secluded lodgings' - thus they should be encouraged, settled, and established in bodily seclusion.

'Come, friends, be ones with right view, endowed with right vision' - thus they should be encouraged, settled, and established in right vision. Those monks, Ānanda, who are new, recently gone forth, newly come to this Teaching and discipline - those monks, Ānanda, should be encouraged, settled, and established by you in these five qualities." The fourth.

5.

The Discourse on the Stingy Woman

115. "Monks, a nun possessed of five qualities is deposited in hell as if carried there. Which five? She is stingy regarding residence, she is stingy regarding families, she is stingy regarding material gain, she is stingy regarding praise, she is stingy regarding the teachings. Monks, a nun possessed of these five qualities is deposited in hell as if carried there.

"Monks, a nun possessed of five qualities is deposited in heaven as if carried there. Which five? She is not stingy regarding residence, she is not stingy regarding families, she is not stingy regarding material gain, she is not stingy regarding praise, she is not stingy regarding the teachings. Monks, a nun possessed of these five qualities is deposited in heaven as if carried there." The fifth.

6.

The Discourse on Praise

116. "Monks, a nun possessed of five qualities is deposited in hell as if carried there. Which five? Without investigating and without scrutinising, she praises one who deserves dispraise; without investigating and without scrutinising, she dispraises one who deserves praise; without investigating and without scrutinising, she displays confidence in a matter not inspiring confidence; without investigating and without scrutinising, she displays distrust in a matter inspiring confidence; she wastes offerings given in faith. Monks, a nun possessed of these five qualities is deposited in hell as if carried there.

"Monks, a nun possessed of five qualities is deposited in heaven as if carried there. Which five? Having investigated and scrutinised, she dispraises one who deserves dispraise; having investigated and scrutinised, she praises one who deserves praise; having investigated and scrutinised, she displays distrust in a matter not inspiring confidence; having investigated and scrutinised, she displays confidence in a matter inspiring confidence; she does not waste offerings given in faith. Monks, a nun possessed of these five qualities is deposited in heaven as if carried there." The sixth.

7.

The Discourse on the Envious Woman

117. "Monks, a nun possessed of five qualities is deposited in hell as if carried there. Which five? Without investigating and without scrutinising, she praises one who deserves dispraise; without investigating and without scrutinising, she dispraises one who deserves praise; and she is envious, and she is stingy, and she wastes offerings given in faith. Monks, a nun possessed of these five qualities is deposited in hell as if carried there.

"Monks, a nun possessed of five qualities is deposited in heaven as if carried there. Which five? Having investigated and scrutinised, she dispraises one who deserves dispraise; having investigated and scrutinised, she praises one who deserves praise; and she is not envious, and she is not stingy, and she does not waste offerings given in faith. Monks, a nun possessed of these five qualities is deposited in heaven as if carried there." The seventh.

8.

The Discourse on One with Wrong View

118. "Monks, a nun possessed of five qualities is deposited in hell as if carried there. Which five? Without investigating and without scrutinising, she praises one who deserves dispraise; without investigating and without scrutinising, she dispraises one who deserves praise; and she holds wrong views, and she has wrong thought, and she wastes offerings given in faith. Monks, a nun possessed of these five qualities is deposited in hell as if carried there.

"Monks, a nun possessed of five qualities is deposited in heaven as if carried there. Which five? Having investigated and scrutinised, she dispraises one who deserves dispraise; having investigated and scrutinised, she praises one who deserves praise; and she holds right views, and she has right thought, and she does not waste offerings given in faith. Monks, a nun possessed of these five qualities is deposited in heaven as if carried there." The eighth.

9.

The Discourse on Wrong Speech

119. "Monks, a nun possessed of five qualities is deposited in hell as if carried there. Which five? Without investigating and without scrutinising, she praises one who deserves dispraise; without investigating and without scrutinising, she dispraises one who deserves praise; and she has wrong speech, and wrong action, and she wastes offerings given in faith. Monks, a nun possessed of these five qualities is deposited in hell as if carried there.

"Monks, a nun possessed of five qualities is deposited in heaven as if carried there. Which five? Having investigated and scrutinised, she dispraises one who deserves dispraise; having investigated and scrutinised, she praises one who deserves praise; and she has right speech, and right action, and she does not waste offerings given in faith. Monks, a nun possessed of these five qualities is deposited in heaven as if carried there." The ninth.

10.

The Discourse on Wrong Effort

120. "Monks, a nun possessed of five qualities is deposited in hell as if carried there. Which five? Without investigating and without scrutinising, she praises one who deserves dispraise; without investigating and without scrutinising, she dispraises one who deserves praise; and she has wrong effort, and she has wrong mindfulness, and she wastes offerings given in faith. Monks, a nun possessed of these five qualities is deposited in hell as if carried there.

"Monks, a nun possessed of five qualities is deposited in heaven as if carried there. Which five? Having investigated and scrutinised, she dispraises one who deserves dispraise; having investigated and scrutinised, she praises one who deserves praise; and she has right effort, and she has right mindfulness, and she does not waste offerings given in faith. Monks, a nun possessed of these five qualities is deposited in heaven as if carried there." The tenth.

The Chapter on Andhakavinda is second.

Its summary:

3.

The Chapter on the Sick

1.

The Discourse on the Sick

121. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then the Blessed One, in the evening, having emerged from seclusion, went to the sick hall. The Blessed One saw a certain monk who was weak and ill; having seen him, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks:

"Whatever monk, monks, who is weak and ill, five qualities do not abandon, for that one this is to be expected - 'Before long, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, he will dwell in the liberation of mind and liberation by wisdom that are without mental corruptions.'"

Which five? 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. Whatever monk, monks, who is weak and ill, these five qualities do not abandon, for that one this is to be expected - 'Before long, with the elimination of the mental corruptions, etc. having realised, having attained, he will dwell.'" The first.

2.

The Discourse on Well-Established Mindfulness

122. "Whoever indeed, monks, whether monk or nun, develops five qualities, cultivates five qualities, for that one, one of two fruits is to be expected - final liberating knowledge in this very life; or, if there is a residue of clinging, non-returning.

Which five? Here, monks, for a monk, mindfulness is well established internally with wisdom that discerns rise and fall of phenomena, he dwells observing foulness in the body, perceiving repulsiveness in food, perceiving discontent in the whole world, observing impermanence in all activities. Whoever indeed, monks, whether monk or nun, develops these five qualities, cultivates these five qualities, for that one, one of two fruits is to be expected - final liberating knowledge in this very life; or, if there is a residue of clinging, non-returning." The second.

3.

The First Discourse on the Attendant

123. "Monks, a sick person possessed of five qualities is difficult to attend to. Which five? He does what is not suitable, he does not know moderation in what is suitable, he does not take medicine, he does not reveal his illness as it really is to the attendant of the sick who wishes his welfare - whether it is progressing, he says 'it is progressing', or whether it is regressing, he says 'it is regressing', or whether it is stable, he says 'it is stable' - and he is one who by nature does not endure arisen bodily feelings that are painful, sharp, rough, severe, disagreeable, unpleasant, and life-threatening. Monks, a sick person possessed of these five qualities is difficult to attend to.

"Monks, a sick person possessed of five qualities is easy to attend to. Which five? He does what is suitable, he knows moderation in what is suitable, he takes medicine, he reveals his illness as it really is to the attendant of the sick who wishes his welfare - whether it is progressing, he says 'it is progressing', or whether it is regressing, he says 'it is regressing', or whether it is stable, he says 'it is stable' - and he is one who by nature endures arisen bodily feelings that are painful, sharp, rough, severe, disagreeable, unpleasant, and life-threatening. Monks, a sick person possessed of these five qualities is easy to attend to." The third.

4.

The Second Discourse on the Attendant

124. "Monks, an attendant of the sick possessed of five qualities is not fit to attend the sick. Which five? He is not competent to arrange medicine; he does not know what is suitable and what is unsuitable, he brings what is unsuitable, he removes what is suitable; he attends the sick with material gain within, not with a mind of friendliness; he is one who detests removing excrement or urine or vomit or spittle; he is not competent to instruct, encourage, inspire, and gladden the sick from time to time with a talk on the Teaching. Monks, an attendant of the sick possessed of these five qualities is not fit to attend the sick.

"Monks, an attendant of the sick possessed of five qualities is fit to attend the sick. Which five? He is competent to arrange medicine; he knows what is suitable and what is unsuitable, he removes what is unsuitable, he brings what is suitable; he attends the sick with a mind of friendliness, not with material gain within; he is one who does not detest removing excrement or urine or vomit or spittle; he is competent to instruct, encourage, inspire, and gladden the sick from time to time with a talk on the Teaching. Monks, an attendant of the sick possessed of these five qualities is fit to attend the sick." The fourth.

5.

The First Discourse on What Does Not Conduce to Long Life

125. "Monks, these five qualities are detrimental to life. Which five? One does what is not suitable, one does not know moderation in what is suitable, one eats undigested food, one walks about at improper times, and one is not a practitioner of the holy life. These, monks, are the five qualities detrimental to life.

"Monks, these five qualities are conducive to life. Which five? One does what is suitable, one knows moderation in what is suitable, one eats digested food, one walks about at proper times, and one is a practitioner of the holy life. These, monks, are the five qualities conducive to life." The fifth.

6.

The Second Discourse on What Does Not Conduce to Long Life

126. "Monks, these five qualities are detrimental to life. Which five? One does what is not suitable, one does not know moderation in what is suitable, one eats undigested food, one is immoral, and one has evil friends. These, monks, are the five qualities detrimental to life.

"Monks, these five qualities are conducive to life. Which five? One does what is suitable, one knows moderation in what is suitable, one eats digested food, one is moral, and one has good friends. These, monks, are the five qualities conducive to life." The sixth.

7.

The Discourse on Vapakāsa

127. "Monks, a monk possessed of five qualities is not able to withdraw from the monastic community. Which five? Here, monks, a monk is not content with any robe whatsoever, is not content with any almsfood whatsoever, is not content with any lodging whatsoever, is not content with any requisite of medicines for the sick whatsoever, and dwells with abundant thoughts of sensual pleasure. Monks, a monk possessed of these five qualities is not able to withdraw from the monastic community.

"Monks, a monk possessed of five qualities is able to withdraw from the monastic community. Which five? Here, monks, a monk is content with any robe whatsoever, is content with any almsfood whatsoever, is content with any lodging whatsoever, is content with any requisite of medicines for the sick whatsoever, and dwells with abundant thoughts of renunciation. Monks, a monk possessed of these five qualities is able to withdraw from the monastic community." The seventh.

8.

The Discourse on the Happiness of an Ascetic

128. "There are, monks, these five sufferings of an ascetic. Which five? Here, monks, a monk is not content with any robe whatsoever, is not content with any almsfood whatsoever, is not content with any lodging whatsoever, is not content with any requisite of medicines for the sick whatsoever, and he lives the holy life without delight. These, monks, are the five sufferings of an ascetic.

"There are, monks, these five pleasures of an ascetic. Which five? Here, monks, a monk is content with any robe whatsoever, is content with any almsfood whatsoever, is content with any lodging whatsoever, is content with any requisite of medicines for the sick whatsoever, and he lives the holy life with delight. These, monks, are the five pleasures of an ascetic." The eighth.

9.

The Discourse on Agitation

129. "Monks, there are these five bound for the realm of misery, doomed to Niraya Hell, festering, incurable. Which five? A mother has been deprived of life, a father has been deprived of life, a Worthy One has been deprived of life, blood has been drawn from a Tathāgata with a malicious mind, the monastic community has been split. These, monks, are the five bound for the realm of misery, doomed to Niraya Hell, festering, incurable." The ninth.

10.

The Discourse on Disaster

130. "There are, monks, these five disasters. Which five? Disaster regarding relatives, disaster regarding wealth, disaster regarding illness, disaster regarding morality, disaster regarding view. Monks, beings are not reborn in a realm of misery, an unfortunate realm, a nether world, in hell, upon the body's collapse at death, because of disaster regarding relatives, or because of disaster regarding wealth, or because of disaster regarding illness. Monks, beings are reborn in a realm of misery, an unfortunate realm, a nether world, in hell, upon the body's collapse at death, because of disaster regarding morality, or because of disaster regarding view. These, monks, are the five disasters.

"There are these five accomplishments, monks. What five? Accomplishment regarding relatives, accomplishment regarding wealth, accomplishment regarding health, accomplishment in morality, accomplishment in right view. Monks, beings are not reborn in a fortunate realm, in a heavenly world, upon the body's collapse at death, because of accomplishment regarding relatives, or because of accomplishment regarding wealth, or because of accomplishment regarding health. Monks, beings are reborn in a fortunate realm, in a heavenly world, upon the body's collapse at death, because of accomplishment in morality, or because of accomplishment in right view. These, monks, are the five accomplishments." The tenth.

The Chapter on the Sick is third.

Its summary:

4.

The Chapter on Kings

1.

The First Discourse on Turning the Wheel

131. "Monks, a wheel-turning monarch possessed of five factors turns the wheel by the Teaching alone; that wheel cannot be turned back by any human being who is an adversary with hostile intent.

"Which five? Here, monks, a wheel-turning monarch knows the meaning, knows the Teaching, knows moderation, knows the proper time, and knows the assembly. Monks, a wheel-turning monarch possessed of these five factors sets in motion the wheel by the Teaching alone; that wheel cannot be turned back by any human being who is an adversary with hostile intent.

"Just so, monks, the Tathāgata, the Worthy One, the Perfectly Self-awakened One, possessed of five qualities, sets in motion the unsurpassed wheel of the Teaching by the Teaching alone; that wheel cannot be turned back by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world.

"Which five? Here, monks, the Tathāgata, the Worthy One, the Perfectly Self-awakened One, knows the meaning, knows the Teaching, knows moderation, knows the proper time, and knows the assembly. Monks, the Tathāgata, the Worthy One, the Perfectly Self-awakened One, possessed of these five qualities, sets in motion the unsurpassed wheel of the Teaching by the Teaching alone; that wheel of the Teaching cannot be turned back by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world." The first.

2.

The Second Discourse on Turning the Wheel

132. "Monks, the eldest son of a wheel-turning monarch, possessed of five factors, keeps turning the wheel set in motion by his father by the Teaching alone; that wheel cannot be turned back by any human being who is an adversary with hostile intent.

"Which five? Here, monks, the eldest son of a wheel-turning monarch knows the meaning, knows the Teaching, knows moderation, knows the proper time, and knows the assembly. Monks, the eldest son of a wheel-turning monarch, possessed of these five factors, keeps turning the wheel set in motion by his father by the Teaching alone; that wheel cannot be turned back by any human being who is an adversary with hostile intent.

"Just so, monks, Sāriputta, possessed of five qualities, rightly keeps turning the unsurpassed wheel of the Teaching that was set in motion by the Tathāgata; that wheel cannot be turned back by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world.

"Which five? Here, monks, Sāriputta knows the meaning, knows the Teaching, knows moderation, knows the proper time, and knows the assembly. Monks, Sāriputta, possessed of these five qualities, rightly keeps turning the unsurpassed wheel of the Teaching that was set in motion by the Tathāgata; that wheel cannot be turned back by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world." The second.

3.

The Discourse on the King of the Teaching

133. "Even that king, monks, who is a wheel-turning monarch, a righteous king of righteousness, he too does not turn the wheel without a ruler." When this was said, a certain monk said this to the Blessed One - "But who, venerable sir, is the ruler of the wheel-turning monarch, the righteous king of righteousness?" "The Teaching, monk" - the Blessed One said.

"Here, monk, a wheel-turning monarch, a righteous king of righteousness, relying on the Teaching alone, honouring the Teaching, respecting the Teaching, paying homage to the Teaching, having the Teaching as his banner, having the Teaching as his standard, having the Teaching as authority, arranges righteous protection, shelter and safeguarding for the people within.

"Furthermore, monk, a wheel-turning monarch, a righteous king of righteousness, relying on the Teaching alone, honouring the Teaching, respecting the Teaching, paying homage to the Teaching, having the Teaching as his banner, having the Teaching as his standard, having the Teaching as authority, arranges righteous protection, shelter and safeguarding for the warrior nobles, for the dependents, etc. for the army, for the brahmins and householders, for the townspeople and country folk, for the ascetics and brahmins, for the beasts and birds. That wheel-turning monarch, monk, who is a righteous king of righteousness, relying on the Teaching alone, honouring the Teaching, respecting the Teaching, paying homage to the Teaching, having the Teaching as his banner, having the Teaching as his standard, having the Teaching as authority, having arranged righteous protection, shelter and safeguarding for the people within, having arranged righteous protection, shelter and safeguarding for the warrior nobles, for the dependents, for the army, for the brahmins and householders, for the townspeople and country folk, for the ascetics and brahmins, for the beasts and birds, turns the wheel by the Teaching alone; that wheel cannot be turned back by any human being who is an adversary with hostile intent.

"Just so, monk, the Tathāgata, the Worthy One, the Perfectly Self-awakened One, the righteous king of righteousness, relying on the Teaching alone, honouring the Teaching, respecting the Teaching, paying homage to the Teaching, having the Teaching as his banner, having the Teaching as his standard, having the Teaching as authority, arranges righteous protection, shelter and safeguarding for the monks - 'Such bodily action should be cultivated, such bodily action should not be cultivated; such verbal action should be cultivated, such verbal action should not be cultivated; such mental action should be cultivated, such mental action should not be cultivated; such livelihood should be cultivated, such livelihood should not be cultivated; such village and market town should be frequented, such village and market town should not be frequented.'

"Furthermore, monk, the Tathāgata, the Worthy One, the Perfectly Self-awakened One, the righteous king of righteousness, relying on the Teaching alone, honouring the Teaching, respecting the Teaching, paying homage to the Teaching, having the Teaching as his banner, having the Teaching as his standard, having the Teaching as authority, arranges righteous protection, shelter and safeguarding for the nuns, etc. for the male lay followers, etc. for the female lay followers - 'Such bodily action should be cultivated, such bodily action should not be cultivated; such verbal action should be cultivated, such verbal action should not be cultivated; such mental action should be cultivated, such mental action should not be cultivated; such livelihood should be cultivated, such livelihood should not be cultivated; such village and market town should be frequented, such village and market town should not be frequented.'

"That Tathāgata, monk, the Worthy One, the Perfectly Self-awakened One, the righteous king of righteousness, relying on the Teaching alone, honouring the Teaching, respecting the Teaching, paying homage to the Teaching, having the Teaching as his banner, having the Teaching as his standard, having the Teaching as authority, having arranged righteous protection, shelter and safeguarding for the monks, having arranged righteous protection, shelter and safeguarding for the nuns, having arranged righteous protection, shelter and safeguarding for the male lay followers, having arranged righteous protection, shelter and safeguarding for the female lay followers, sets in motion the unsurpassed wheel of the Teaching by the Teaching alone; that wheel cannot be turned back by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world." The third.

4.

The Discourse on Whatever Direction

134. "Monks, a king of the warrior caste, anointed on the head, possessed of five factors, in whatever direction he dwells, dwells in his own realm.

"Which five? Here, monks, a king of the warrior caste, anointed on the head, is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth; he is wealthy, of great riches, of great possessions, with full treasuries and storehouses; and he is powerful, endowed with a fourfold army that is loyal and obedient to commands; and his adviser is wise, accomplished, intelligent, competent to think about matters past, future, and present; these four qualities bring his fame to maturity. He, possessed of this quality with fame as the fifth, in whatever direction he dwells, dwells in his own realm. What is the reason for this? For this is so, monks, for the victorious.

"Just so, monks, a monk possessed of five qualities, in whatever direction he dwells, dwells with a liberated mind. Which five? 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 - like a king of the warrior caste, anointed on the head, accomplished in birth; 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 - like a king of the warrior caste, anointed on the head, wealthy, of great riches, of great possessions, with full treasuries and storehouses; he dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states - like a king of the warrior caste, anointed on the head, accomplished in power; he is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering - like a king of the warrior caste, anointed on the head, accomplished in his adviser; these four qualities bring his liberation to maturity. He, possessed of this quality with liberation as the fifth, in whatever direction he dwells, dwells with a liberated mind. What is the reason for this? For this is so, monks, for those with liberated minds." The fourth.

5.

The First Discourse on Aspiration

135. "Monks, the eldest son of a king of the warrior caste, anointed on the head, possessed of five factors, aspires to kingship. Which five? Here, monks, the eldest son of a king of the warrior caste, anointed on the head, is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth; he is handsome, good-looking, pleasing, endowed with the highest beauty of complexion; he is dear and agreeable to his mother and father; he is dear and agreeable to the townspeople and country-folk; whatever are those branches of knowledge for kings of the warrior caste, anointed on the head, whether in elephants, or in horses, or in chariots, or in bows, or in swords, therein he is trained and complete.

He thinks thus - 'I indeed am well-born on both sides, on my mother's side and on my father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth. Why should I not aspire to kingship! I indeed am handsome, good-looking, pleasing, endowed with the highest beauty of complexion. Why should I not aspire to kingship! I indeed am dear and agreeable to my mother and father. Why should I not aspire to kingship! I indeed am dear and agreeable to the townspeople and country-folk. Why should I not aspire to kingship! I indeed, whatever are those branches of knowledge for kings of the warrior caste, anointed on the head, whether in elephants, or in horses, or in chariots, or in bows, or in swords, therein am trained and complete. Why should I not aspire to kingship!' Monks, the eldest son of a king of the warrior caste, anointed on the head, possessed of these five factors, aspires to kingship.

"Just so, monks, a monk possessed of five qualities aspires to the elimination of mental corruptions. Which five? Here, monks, a monk has faith, he believes in the enlightenment of the Tathāgata - 'Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' He is free from illness, free from disease, endowed with digestion that is even, neither too cold nor too hot, middling, capable of striving; he is not fraudulent and not deceitful, one who reveals himself as he really is to the Teacher, to the wise, or to his fellows in the holy life; He dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. he is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering.

He thinks thus - 'I indeed have faith, I believe in the enlightenment of the Tathāgata - 'Thus indeed is the Blessed One: the Worthy One, the Perfectly Self-awakened One... etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' 'Why should I not aspire to the elimination of mental corruptions! I indeed am free from illness, free from disease, endowed with digestion that is even, neither too cold nor too hot, middling, capable of striving. Why should I not aspire to the elimination of mental corruptions! I indeed am not fraudulent and not deceitful, one who reveals himself as he really is to the Teacher, to the wise, or to his fellows in the holy life. Why should I not aspire to the elimination of mental corruptions! I indeed dwell putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. Why should I not aspire to the elimination of mental corruptions! I indeed am wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering. Why should I not aspire to the elimination of mental corruptions!' Monks, a monk possessed of these five qualities aspires to the elimination of mental corruptions." The fifth.

6.

The Second Discourse on Aspiration

136. "Monks, the eldest son of a king of the warrior caste, anointed on the head, possessed of five factors, aspires to viceroyalty. Which five? Here, monks, the eldest son of a king of the warrior caste, anointed on the head, is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth; he is handsome, good-looking, pleasing, endowed with the highest beauty of complexion; he is dear and agreeable to his mother and father, he is dear and agreeable to the army; he is wise, accomplished, intelligent, competent to think about matters past, future, and present.

He thinks thus - 'I indeed am well-born on both sides, on my mother's side and on my father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth. Why should I not aspire to viceroyalty! I indeed am handsome, good-looking, pleasing, endowed with the highest beauty of complexion. Why should I not aspire to viceroyalty! I indeed am dear and agreeable to my mother and father. Why should I not aspire to viceroyalty! I indeed am dear and agreeable to the army. Why should I not aspire to viceroyalty! I indeed am wise, accomplished, intelligent, competent to think about matters past, future, and present. Why should I not aspire to viceroyalty!' Monks, the eldest son of a king of the warrior caste, anointed on the head, possessed of these five factors, aspires to viceroyalty.

"Just so, monks, a monk possessed of five qualities aspires to the elimination of mental corruptions. Which five? Here, monks, a monk is virtuous, etc. having accepted the training rules he trains in them; he is very learned, etc. thoroughly penetrated by view; he has a mind well established in the four establishments of mindfulness; He dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. he is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering.

He thinks thus - 'I indeed am virtuous, I 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 I train in them. Why should I not aspire to the elimination of mental corruptions! I indeed am 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 me, retained, practised in speech, contemplated in mind, thoroughly penetrated by view. Why should I not aspire to the elimination of mental corruptions! I indeed have a mind well established in the four establishments of mindfulness. Why should I not aspire to the elimination of mental corruptions! I indeed dwell putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. Why should I not aspire to the elimination of mental corruptions! I indeed am wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering. Why should I not aspire to the elimination of mental corruptions!' Monks, a monk possessed of these five qualities aspires to the elimination of mental corruptions." The sixth.

7.

The Discourse on Little Sleep

137. "These five, monks, sleep little at night and stay awake much. Which five? A woman, monks, with intention towards a man sleeps little at night and stays awake much. A man, monks, with intention towards a woman sleeps little at night and stays awake much. A thief, monks, with intention to take sleeps little at night and stays awake much. A king, monks, engaged in royal duties sleeps little at night and stays awake much. A monk, monks, with intention for disconnection sleeps little at night and stays awake much. These, monks, are the five who sleep little at night and stay awake much." The seventh.

8.

The Discourse on the Eater of Meals

138. "Monks, a king's elephant possessed of five factors is a food-eater and a space-occupier and a dung-dropper and a voting-ticket-taker, and is reckoned simply as a king's elephant. Which five? Here, monks, a king's elephant is not patient with forms, not patient with sounds, not patient with odours, not patient with flavours, not patient with tangible objects. Monks, a king's elephant possessed of these five factors is a food-eater and a space-occupier and a dung-dropper and a voting-ticket-taker, and is reckoned simply as a king's elephant.

"Just so, monks, a monk possessed of five qualities is a food-eater and a space-occupier and a bed-and-chair-crusher and a voting-ticket-taker, and is reckoned simply as a monk. Which five? Here, monks, a monk is not patient with forms, not patient with sounds, not patient with odours, not patient with flavours, not patient with tangible objects. Monks, a monk possessed of these five qualities is a food-eater and a space-occupier and a bed-and-chair-crusher and a voting-ticket-taker, and is reckoned simply as a monk." The eighth.

9.

The Discourse on the Unforgiving

139. "Monks, a king's elephant possessed of five factors is not worthy of a king, not fit for a king's use, and is not reckoned as a factor of the king himself. Which five? Here, monks, a king's elephant is not patient with forms, not patient with sounds, not patient with odours, not patient with flavours, not patient with tangible objects.

"And how, monks, is a king's elephant not patient with forms? Here, monks, a king's elephant, gone into battle, having seen the elephant corps or having seen the cavalry or having seen the chariot corps or having seen the infantry, sinks down, loses heart, does not stand firm, is not able to enter the battle. Thus, monks, a king's elephant is not patient with forms.

"And how, monks, is a king's elephant not patient with sounds? Here, monks, a king's elephant, gone into battle, having heard the sound of elephants or having heard the sound of horses or having heard the sound of chariots or having heard the sound of foot soldiers or having heard the sound of drums, tabors, conches, tom-toms, and cymbals, sinks down, loses heart, does not stand firm, is not able to enter the battle. Thus, monks, a king's elephant is not patient with sounds.

"And how, monks, is a king's elephant not patient with odours? Here, monks, a king's elephant, gone into battle, having smelled the odour of urine and dung of those king's elephants that are well-born and frequent the battlefield, sinks down, loses heart, does not stand firm, is not able to enter the battle. Thus, monks, a king's elephant is not patient with odours.

"And how, monks, is a king's elephant not patient with flavours? Here, monks, a king's elephant, gone into battle, having been deprived of one ration of grass and water, or having been deprived of two or three or four or five rations of grass and water, sinks down, loses heart, does not stand firm, is not able to enter the battle. Thus, monks, a king's elephant is not patient with flavours.

"And how, monks, is a king's elephant not patient with tangible objects? Here, monks, a king's elephant, gone into battle, having been pierced by one arrow's force, or having been pierced by two or three or four or five arrows' force, sinks down, loses heart, does not stand firm, is not able to enter the battle. Thus, monks, a king's elephant is not patient with tangible objects.

"Monks, a king's elephant possessed of these five factors is not worthy of a king, not fit for a king's use, and is not reckoned as a factor of the king himself.

"Just so, monks, a monk possessed of five factors is not worthy of offerings, not worthy of hospitality, not worthy of gifts, not worthy of reverential salutation, not an unsurpassed field of merit for the world. Which five? Here, monks, a monk is not patient with forms, not patient with sounds, not patient with odours, not patient with flavours, not patient with tangible objects.

"And how, monks, is a monk not patient with forms? Here, monks, a monk, having seen a form with the eye, is attached to an enticing form, is not able to concentrate the mind. Thus, monks, a monk is not patient with forms.

"And how, monks, is a monk not patient with sounds? Here, monks, a monk, having heard a sound with the ear, is attached to an enticing sound, is not able to concentrate the mind. Thus, monks, a monk is not patient with sounds.

"And how, monks, is a monk not patient with odours? Here, monks, a monk, having smelled an odour with the nose, is attached to an enticing odour, is not able to concentrate the mind. Thus, monks, a monk is not patient with odours.

"And how, monks, is a monk not patient with flavours? Here, monks, a monk, having tasted a flavour with the tongue, is attached to an enticing flavour, is not able to concentrate the mind. Thus, monks, a monk is not patient with flavours.

"And how, monks, is a monk not patient with tangible objects? Here, monks, a monk, having touched a tangible object with the body, is attached to an enticing tangible object, is not able to concentrate the mind. Thus, monks, a monk is not patient with tangible objects.

"Monks, a monk possessed of these five qualities is not worthy of offerings, not worthy of hospitality, not worthy of gifts, not worthy of reverential salutation, not an unsurpassed field of merit for the world.

"Monks, a king's elephant possessed of five factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself. Which five? Here, monks, a king's elephant is patient with forms, patient with sounds, patient with odours, patient with flavours, patient with tangible objects.

"And how, monks, is a king's elephant patient with forms? Here, monks, a king's elephant, gone into battle, having seen an elephant corps or having seen a cavalry or having seen a chariot corps or having seen an infantry, does not sink down, does not lose heart, stands firm, is able to enter the battle. Thus, monks, a king's elephant is patient with forms.

"And how, monks, is a king's elephant patient with sounds? Here, monks, a king's elephant, gone into battle, having heard the sound of elephants or having heard the sound of horses or having heard the sound of chariots or having heard the sound of foot soldiers or having heard the sound of drums, tabors, conches, tom-toms, and kettledrums, does not sink down, does not lose heart, stands firm, is able to enter the battle. Thus, monks, a king's elephant is patient with sounds.

"And how, monks, is a king's elephant patient with odours? Here, monks, a king's elephant, gone into battle, having smelled the odour of urine and dung of those king's elephants that are well-born and frequent the battlefield, does not sink down, does not lose heart, stands firm, is able to enter the battle. Thus, monks, a king's elephant is patient with odours.

"And how, monks, is a king's elephant patient with flavours? Here, monks, a king's elephant, gone into battle, deprived of one ration of grass and water, or deprived of two or three or four or five rations of grass and water, does not sink down, does not lose heart, stands firm, is able to enter the battle. Thus, monks, a king's elephant is patient with flavours.

"And how, monks, is a king's elephant patient with tangible objects? Here, monks, a king's elephant, gone into battle, pierced by one arrow shot, or pierced by two or three or four or five arrow shots, does not sink down, does not lose heart, stands firm, is able to enter the battle. Thus, monks, a king's elephant is patient with tangible objects.

"Monks, a king's elephant possessed of these five 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 five qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. Which five? Here, monks, a monk is patient with forms, patient with sounds, patient with odours, patient with flavours, patient with tangible objects.

"And how, monks, is a monk patient with forms? Here, monks, a monk, having seen a form with the eye, is not attached to an enticing form, is able to concentrate the mind. Thus, monks, a monk is patient with forms.

"And how, monks, is a monk patient with sounds? Here, monks, a monk, having heard a sound with the ear, is not attached to enticing sounds, he is able to concentrate the mind. Thus, monks, a monk is patient with sounds.

"And how, monks, is a monk patient with odours? Here, monks, a monk, having smelled an odour with the nose, is not attached to enticing odours, he is able to concentrate the mind. Thus, monks, a monk is patient with odours.

"And how, monks, is a monk patient with flavours? Here, monks, a monk, having tasted a flavour with the tongue, is not attached to enticing flavours, he is able to concentrate the mind. Thus, monks, a monk is patient with flavours.

"And how, monks, is a monk patient with tangible objects? Here, monks, a monk, having touched a tangible object with the body, is not attached to enticing tangible objects, he is able to concentrate the mind. Thus, monks, a monk is patient with tangible objects.

"Monks, a monk possessed of these five qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world." The ninth.

10.

The Discourse on the Stream

140. "Monks, a king's elephant possessed of five factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself. Which five? Here, monks, a king's elephant is a listener, a slayer, a protector, 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 a protector? Here, monks, a king's elephant, gone into battle, protects the front part of his body, protects the hind part of his body, protects his front feet, protects his hind feet, protects his head, protects his ears, protects his tusks, protects his trunk, protects his tail, protects his rider. Thus, monks, a king's elephant is a protector.

"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 five 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 five qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. Which five? Here, monks, a monk is a listener, a slayer, a protector, 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, puts an end to them, brings them to obliteration. Thus, monks, a monk is a slayer.

"And how, monks, is a monk a guardian? 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 a guardian.

"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 five qualities is worthy of offerings, etc. an unsurpassed field of merit for the world." The tenth.

The Chapter on Kings is fourth.

Its summary:

5.

The Chapter on Tikaṇḍakī

1.

The Discourse on Despising

141. "Monks, there are these five persons existing and found in the world. Which five? One who despises after giving, one who despises through living together, one who is credulous, one who is fickle, one who is dull and stupid.

"And how, monks, does a person despise after giving? Here, monks, a person gives to another person the requisites of robes, almsfood, lodging and medicine for the sick. He thinks thus: 'I give; this one receives.' Having given, he despises that one. Thus, monks, a person despises after giving.

"And how, monks, does a person despise through living together? Here, monks, a person lives together with another person for two or three years. He despises that one through living together. Thus, monks, a person despises through living together.

"And how, monks, is a person credulous? Here, monks, a certain person, when praise or blame of another is being spoken, quickly believes it. Thus, monks, a person is credulous.

"And how, monks, is a person fickle? Here, monks, a certain person has fleeting faith, fleeting devotion, fleeting affection, fleeting confidence. Thus, monks, a person is fickle.

"And how, monks, is a person dull and stupid? Here, monks, a certain person does not know wholesome and unwholesome mental states, does not know blameworthy and blameless mental states, does not know inferior and superior mental states, does not know mental states that have dark and bright counterparts. Thus, monks, a person is dull and stupid. These, monks, are the five persons existing and found in the world." The first.

2.

The Discourse on Beginning

142. "Monks, there are these five persons existing and found in the world. Which five? Here, monks, a certain person commits violations and is remorseful; and he does not understand as it really is that liberation of mind and liberation by wisdom where those arisen evil unwholesome mental states cease without remainder.

Here again, monks, a certain person commits violations, but is not remorseful; and he does not understand as it really is that liberation of mind and liberation by wisdom where those arisen evil unwholesome mental states cease without remainder.

Here again, monks, a certain person does not commit violations, but is remorseful; and he does not understand as it really is that liberation of mind and liberation by wisdom where those arisen evil unwholesome mental states cease without remainder.

Here again, monks, a certain person does not commit violations and is not remorseful; and he does not understand as it really is that liberation of mind and liberation by wisdom where those arisen evil unwholesome mental states cease without remainder.

Here again, monks, a certain person does not commit violations and is not remorseful; and he understands as it really is that liberation of mind and liberation by wisdom where those arisen evil unwholesome mental states cease without remainder.

There, monks, that person who commits violations and is remorseful, and does not understand as it really is that liberation of mind and liberation by wisdom where those arisen evil unwholesome mental states cease without remainder, he should be addressed thus - 'For the venerable one, mental corruptions born of violation exist, mental corruptions due to remorse increase; it would be good indeed if the venerable one, having abandoned the mental corruptions born of violation, having dispelled the mental corruptions due to remorse, would develop the mind and wisdom; thus the venerable one will become equal to that fifth person.'

There, monks, that person who commits violations but is not remorseful, and does not understand as it really is that liberation of mind and liberation by wisdom where those arisen evil unwholesome mental states cease without remainder, he should be addressed thus - 'For the venerable one, mental corruptions born of violation exist, mental corruptions due to remorse do not increase; it would be good indeed if the venerable one, having abandoned the mental corruptions born of violation, would develop the mind and wisdom; thus the venerable one will become equal to that fifth person.'

There, monks, that person who does not commit violations but is remorseful, and does not understand as it really is that liberation of mind and liberation by wisdom where those arisen evil unwholesome mental states cease without remainder, he should be addressed thus - 'For the venerable one, mental corruptions born of violation do not exist, mental corruptions due to remorse increase; it would be good indeed if the venerable one, having dispelled the mental corruptions due to remorse, would develop the mind and wisdom; thus the venerable one will become equal to that fifth person.'

There, monks, that person who does not commit violations and is not remorseful, and does not understand as it really is that liberation of mind and liberation by wisdom where those arisen evil unwholesome mental states cease without remainder, he should be addressed thus - 'For the venerable one, mental corruptions born of violation do not exist, mental corruptions due to remorse do not increase; it would be good indeed if the venerable one would develop the mind and wisdom; thus the venerable one will become equal to that fifth person.'

Thus indeed, monks, these four persons, being thus exhorted by that fifth person, being thus instructed, gradually attain the elimination of mental corruptions." The second.

3.

The Discourse on Sārandada

143. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Vesālī for almsfood. Now at that time, when about five hundred Licchavis were seated together assembled at the Sārandada shrine, this discussion arose - "The manifestation of five treasures is rare in the world. Which five? The manifestation of the elephant treasure is rare in the world, the manifestation of the horse treasure is rare in the world, the manifestation of the jewel treasure is rare in the world, the manifestation of the woman treasure is rare in the world, the manifestation of the householder treasure is rare in the world. The manifestation of these five treasures is rare in the world."

Then those Licchavis stationed a man on the road - "When you, my good man, should see the Blessed One, then you should inform us." That man saw the Blessed One coming from afar; having seen him, he approached those Licchavis; having approached, he said this to those Licchavis - "This, venerable sir, is that Blessed One going, the Worthy One, the Perfectly Self-awakened One; now do as you think fit."

Then those Licchavis approached the Blessed One; having approached, they paid respect to the Blessed One and stood to one side. Standing to one side, those Licchavis said this to the Blessed One -

"It would be good, venerable sir, if the Blessed One would approach the Sārandada shrine, out of compassion." The Blessed One consented by silence. Then the Blessed One approached the Sārandada shrine; having approached, he sat down on the prepared seat. Having sat down, the Blessed One said this to those Licchavis - "What discussion were you having as you sat together here, Licchavis? And what was the conversation that was interrupted?" "Here, venerable sir, when we were sitting together assembled, this discussion arose - 'The manifestation of five treasures is rare in the world. Which five? The manifestation of the elephant treasure is rare in the world, the manifestation of the horse treasure is rare in the world, the manifestation of the jewel treasure is rare in the world, the manifestation of the woman treasure is rare in the world, the manifestation of the householder treasure is rare in the world. The manifestation of these five treasures is rare in the world.'"

"Indeed, friends, for the Licchavis who are inclined to sensual pleasures, a discussion arose concerning sensual pleasures alone. The manifestation of five treasures, Licchavis, is rare in the world. Which five? The manifestation of a Tathāgata, a Worthy One, a Perfectly Self-awakened One is rare in the world; a person who teaches the Teaching and discipline proclaimed by the Tathāgata is rare in the world; a person who understands the Teaching and discipline proclaimed by the Tathāgata when taught is rare in the world; a person who understands the Teaching and discipline proclaimed by the Tathāgata when taught and practises in accordance with the Teaching is rare in the world; a grateful and thankful person is rare in the world. The manifestation of these five treasures, Licchavis, is rare in the world." The third.

4.

The Discourse on Tikaṇḍakī

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

"Good, monks, a monk should from time to time dwell perceiving the repulsive in the non-repulsive. Good, monks, a monk should from time to time dwell perceiving the non-repulsive in the repulsive. Good, monks, a monk should from time to time dwell perceiving the repulsive in both the non-repulsive and the repulsive. Good, monks, a monk should from time to time dwell perceiving the non-repulsive in both the repulsive and the non-repulsive. Good, monks, a monk should from time to time, having avoided both the repulsive and the non-repulsive, dwell equanimous, mindful and fully aware.

"And what, monks, is the reason dependent on which a monk should dwell perceiving the repulsive in the non-repulsive? 'May lust not arise in me towards enticing mental states' - this, monks, is the reason dependent on which a monk should dwell perceiving the repulsive in the non-repulsive.

"And what, monks, is the reason dependent on which a monk should dwell perceiving the non-repulsive in the repulsive? 'May hate not arise in me towards mental states based on hate' - this, monks, is the reason dependent on which a monk should dwell perceiving the non-repulsive in the repulsive.

"And what, monks, is the reason dependent on which a monk should dwell perceiving the repulsive in both the non-repulsive and the repulsive? 'May lust not arise in me towards enticing mental states, may hate not arise in me towards mental states based on hate' - this, monks, is the reason dependent on which a monk should dwell perceiving the repulsive in both the non-repulsive and the repulsive.

"And what, monks, is the reason dependent on which a monk should dwell perceiving the non-repulsive in both the repulsive and the non-repulsive? 'May hate not arise in me towards mental states based on hate, may lust not arise in me towards enticing mental states' - this, monks, is the reason dependent on which a monk should dwell perceiving the non-repulsive in both the repulsive and the non-repulsive.

"And what, monks, is the reason dependent on which a monk, having avoided both the repulsive and the non-repulsive, should dwell equanimous? 'Mindful and fully aware, may lust not arise in me anywhere, in any place, in any way towards enticing mental states; may hate not arise in me anywhere, in any place, in any way towards mental states based on hate; may delusion not arise in me anywhere, in any place, in any way towards mental states leading to infatuation' - this, monks, is the reason dependent on which a monk, having avoided both the repulsive and the non-repulsive, should dwell equanimous, mindful and fully aware." The fourth.

5.

The Discourse on Hell

145. "Monks, one possessed of five qualities is deposited in hell as if carried there. Which five? One is a killer of living beings, one takes what is not given, one engages in sexual misconduct, one is a liar, one indulges in spirits, liquor and intoxicants that cause negligence. Monks, one possessed of these five qualities is deposited in hell as if carried there.

"Monks, one possessed of five qualities is deposited in heaven as if carried there. Which five? One abstains from killing living beings, one abstains from taking what is not given, one abstains from sexual misconduct, one abstains from lying, one abstains from spirits, liquor and intoxicants that cause negligence. Monks, one possessed of these five qualities is deposited in heaven as if carried there." The fifth.

6.

The Discourse on a Friend

146. "Monks, a monk possessed of five qualities as a friend should not be associated with. Which five? He engages in work, he takes up legal cases, he is opposed to the chief monks, he dwells devoted to long wandering and unsettled wandering, he is not competent to instruct, encourage, inspire, and gladden from time to time with a talk on the Teaching. Monks, a monk possessed of these five qualities as a friend should not be associated with.

"Monks, a monk possessed of five qualities as a friend should be associated with. Which five? He does not engage in work, he does not take up legal cases, he is not opposed to the chief monks, he does not dwell devoted to long wandering and unsettled wandering, he is competent to instruct, encourage, inspire, and gladden from time to time with a talk on the Teaching. Monks, a monk possessed of these five qualities as a friend should be associated with." The sixth.

7.

The Discourse on the Bad Person's Giving

147. "There are, monks, these five gifts of a bad person. Which five? One gives inattentively, one gives without respect, one gives not with one's own hand, one gives as if throwing it away, one gives without view of future result. These, monks, are the five gifts of a bad person.

"There are, monks, these five gifts of a good person. Which five? One gives attentively, one gives with respect, one gives with one's own hand, one gives not as if throwing it away, one gives with view of future result. These, monks, are the five gifts of a good person." The seventh.

8.

The Discourse on the Good Person's Giving

148. "There are, monks, these five gifts of a good person. Which five? One gives a gift with faith, one gives a gift attentively, one gives a gift in proper time, one gives a gift with an unattached mind, one gives a gift without wounding oneself and others.

But, monks, having given a gift with faith, wherever the result of that gift arises, he is wealthy, of great riches, of great possessions, and he is handsome, good-looking, pleasing, endowed with the highest beauty of complexion.

But, monks, having given a gift attentively, wherever the result of that gift arises, he is wealthy, of great riches, of great possessions. And those who are his sons or wives or slaves or servants or labourers, they too listen, lend an ear, and apply their minds to final knowledge.

But, monks, having given a gift in proper time, wherever the result of that gift arises, he is wealthy, of great riches, of great possessions; and benefits come to him abundantly at the right time.

But, monks, having given a gift with an unattached mind, wherever the result of that gift arises, he is wealthy, of great riches, of great possessions; and his mind inclines to the enjoyment of the five excellent types of sensual pleasure.

But, monks, having given a gift without wounding oneself and others, wherever the result of that gift arises, he is wealthy, of great riches, of great possessions; and no destruction of his wealth comes from anywhere, whether from fire or from water or from kings or from thieves or from disliked heirs. These, monks, are the five gifts of a good person." The eighth.

9.

The First Discourse on the Temporarily Liberated

149. "Monks, these five things lead to the decline of a monk who is temporarily liberated. Which five? Taking pleasure in work, taking pleasure in talk, taking pleasure in sleep, taking pleasure in company, and he does not review the mind as it is liberated. These, monks, are the five things that lead to the decline of a monk who is temporarily liberated.

"Monks, these five things lead to the non-decline of a monk who is temporarily liberated. Which five? Not taking pleasure in work, not taking pleasure in talk, not taking pleasure in sleep, not taking pleasure in company, and he reviews the mind as it is liberated. These, monks, are the five things that lead to the non-decline of a monk who is temporarily liberated." The ninth.

10.

The Second Discourse on the Temporarily Liberated

150. "Monks, these five things lead to the decline of a monk who is temporarily liberated. Which five? Taking pleasure in work, taking pleasure in talk, taking pleasure in sleep, not guarding the doors of the sense faculties, and immoderation in eating. These, monks, are the five things that lead to the decline of a monk who is temporarily liberated.

"Monks, these five things lead to the non-decline of a monk who is temporarily liberated. Which five? Not taking pleasure in work, not taking pleasure in talk, not taking pleasure in sleep, guarding the doors of the sense faculties, and moderation in eating. These, monks, are the five things that lead to the non-decline of a monk who is temporarily liberated." The tenth.

The Chapter on Tikaṇḍakī is fifth.

Its summary:

The Third Fifty is complete.

4.

The Fourth Fifty

1.

The Chapter on the Good Teaching

1.

The First Discourse on the Fixed Course of the Right Path

151. "Monks, one possessed of five qualities, even while hearing the Good Teaching, is incapable of entering upon the fixed course, the right path, in wholesome mental states. Which five? He disparages the talk, he disparages the speaker, he disparages himself, he listens to the Teaching with a distracted mind, and with an unfocused mind he attends unwisely. Monks, one possessed of these five qualities, even while hearing the Good Teaching, is incapable of entering upon the fixed course, the right path, in wholesome mental states.

"Monks, one possessed of five qualities, while hearing the Good Teaching, is capable of entering upon the fixed course, the right path, in wholesome mental states. Which five? He does not disparage the talk, he does not disparage the speaker, he does not disparage himself, he listens to the Teaching with an undistracted mind, and with a fully focused mind he attends wisely. Monks, one possessed of these five qualities, while hearing the Good Teaching, is capable of entering upon the fixed course, the right path, in wholesome mental states." The first.

2.

The Second Discourse on the Fixed Course of the Right Path

152. "Monks, one possessed of five qualities, even while hearing the Good Teaching, is incapable of entering upon the fixed course, the right path, in wholesome mental states. Which five? He disparages the talk, he disparages the speaker, he disparages himself, he is unwise, dull, an idiot, and he is conceited about what is not known as if it were known. Monks, one possessed of these five qualities, even while hearing the Good Teaching, is incapable of entering upon the fixed course, the right path, in wholesome mental states.

"Monks, one possessed of five qualities, while hearing the Good Teaching, is capable of entering upon the fixed course, the right path, in wholesome mental states. Which five? He does not disparage the talk, he does not disparage the speaker, he does not disparage himself, he is wise, not dull, not an idiot, and he is not conceited about what is not known as if it were known. Monks, one possessed of these five qualities, while hearing the Good Teaching, is capable of entering upon the fixed course, the right path, in wholesome mental states." The second.

3.

The Third Discourse on the Fixed Course of the Right Path

153. "Monks, one possessed of five qualities, even while hearing the Good Teaching, is incapable of entering upon the fixed course, the right path, in wholesome mental states. Which five? One who depreciates another's worth hears the Teaching, pervaded by contempt; one with a censuring mind hears the Teaching, seeking faults; towards the teacher of the Teaching he has a struck mind, with barrenness arisen; he is unwise, dull, an idiot; he is conceited about what is not known as if it were known. Monks, one possessed of these five qualities, even while hearing the Good Teaching, is incapable of entering upon the fixed course, the right path, in wholesome mental states.

"Monks, one possessed of five qualities, while hearing the Good Teaching, is capable of entering upon the fixed course, the right path, in wholesome mental states. Which five? One without depreciation hears the Teaching, not pervaded by contempt; one without a censuring mind hears the Teaching, not seeking faults; towards the teacher of the Teaching he is without a struck mind, without barrenness arisen; he is wise, not dull, not an idiot; he is not conceited about what is not known as if it were known. Monks, one possessed of these five qualities, while hearing the Good Teaching, is capable of entering upon the fixed course, the right path, in wholesome mental states." The third.

4.

The First Discourse on the Decline of the Good Teaching

154. "Monks, these five things lead to the decay and disappearance of the Good Teaching. Which five? Here, monks, monks do not listen to the Teaching attentively, do not learn the Teaching thoroughly attentively, do not retain the Teaching attentively, do not investigate the meaning of the teachings retained attentively, do not proceed in accordance with the Teaching having understood the meaning and having understood the Teaching attentively. These, monks, are the five things that lead to the decay and disappearance of the Good Teaching.

"Monks, these five things lead to the presence, non-decay, and non-disappearance of the Good Teaching. Which five? Here, monks, monks listen to the Teaching attentively, learn the Teaching thoroughly attentively, retain the Teaching attentively, investigate the meaning of the teachings retained attentively, proceed in accordance with the Teaching having understood the meaning and having understood the Teaching attentively. These, monks, are the five things that lead to the presence, non-decay, and non-disappearance of the Good Teaching." The fourth.

5.

The Second Discourse on the Decline of the Good Teaching

155. "Monks, these five things lead to the decay and disappearance of the Good Teaching. Which five? Here, monks, monks do not learn the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. This, monks, is the first thing that leads to the decay and disappearance of the Good Teaching.

"Furthermore, monks, monks do not teach the Teaching in detail to others as they have heard it, as they have learned it. This, monks, is the second thing that leads to the decay and disappearance of the Good Teaching.

"Furthermore, monks, monks do not teach the Teaching in detail to another as they have heard it, as they have learned it. This, monks, is the third thing that leads to the decay and disappearance of the Good Teaching.

"Furthermore, monks, monks do not recite the Teaching in detail as they have heard it, as they have learned it. This, monks, is the fourth thing that leads to the decay and disappearance of the Good Teaching.

"Furthermore, monks, monks do not reflect upon, examine, and mentally contemplate the Teaching as they have heard it, as they have learned it. This, monks, is the fifth thing that leads to the decay and disappearance of the Good Teaching. These, monks, are the five things that lead to the decay and disappearance of the Good Teaching.

"Monks, these five things lead to the presence, non-decay, and non-disappearance of the Good Teaching. Which five? Here, monks, monks learn the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. This, monks, is the first thing that leads to the presence, non-decay, and non-disappearance of the Good Teaching.

"Furthermore, monks, monks teach the Teaching in detail to others as they have heard it, as they have learned it. This, monks, is the second thing that leads to the presence, non-decay, and non-disappearance of the Good Teaching.

"Furthermore, monks, monks teach the Teaching in detail to another as they have heard it, as they have learned it. This, monks, is the third factor that leads to the presence, non-decay, and non-disappearance of the Good Teaching.

"Furthermore, monks, monks recite the Teaching in detail as they have heard it, as they have learned it. This, monks, is the fourth factor that leads to the presence, non-decay, and non-disappearance of the Good Teaching.

"Furthermore, monks, monks reflect upon, examine, and mentally contemplate the Teaching as they have heard it, as they have learned it. This, monks, is the fifth thing that leads to the presence, non-decay, and non-disappearance of the Good Teaching. These, monks, are the five things that lead to the presence, non-decay, and non-disappearance of the Good Teaching." The fifth.

6.

The Third Discourse on the Decline of the Good Teaching

156. "Monks, these five things lead to the decay and disappearance of the Good Teaching. Which five? 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.

"Furthermore, monks, the monastic community is split. But when the monastic community is split, monks, there is mutual reviling, there is mutual abuse, there is mutual exclusion, there is mutual abandonment. Therein those without faith do not gain faith, and for some of those with faith there is alteration. This, monks, is the fifth thing that leads to the decay and disappearance of the Good Teaching. These, monks, are the five things that lead to the decay and disappearance of the Good Teaching.

"Monks, these five things lead to the presence, non-decay, and non-disappearance of the Good Teaching. Which five? 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 discourse to others; with their passing away, 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.

"Furthermore, monks, the monastic community dwells in unity, being joyful, without contention, with common recitation, comfortably. But when the monastic community is united, monks, there is no mutual reviling, there is no mutual abuse, there is no mutual exclusion, there is no mutual abandonment. Therein those without faith gain faith, and for those with faith there is increase. This, monks, is the fifth thing that leads to the presence, non-decay, and non-disappearance of the Good Teaching. These, monks, are the five things that lead to the presence, non-decay, and non-disappearance of the Good Teaching." The sixth.

7.

The Discourse on Bad Talk

157. "Monks, talk is badly spoken to five persons, compared with person to person. Which five? Monks, talk about faith is badly spoken to one who is faithless; talk about morality is badly spoken to one who is immoral; talk about great learning is badly spoken to one of little learning; talk about generosity is badly spoken to one who is stingy; talk about wisdom is badly spoken to one who is unwise.

"And why, monks, is talk about faith badly spoken to one who is faithless? A faithless person, monks, when talk about faith is being spoken, becomes attached, becomes angry, is repelled, becomes obstinate, and manifests irritation, hate, and displeasure. What is the reason for this? For he, monks, does not see accomplishment in faith in himself, and he does not obtain joy and gladness on that account. Therefore talk about faith is badly spoken to one who is faithless.

"And why, monks, is talk about morality badly spoken to one who is immoral? An immoral person, monks, when talk about morality is being spoken, becomes attached, becomes angry, is repelled, becomes obstinate, and manifests irritation, hate, and displeasure. What is the reason for this? For he, monks, does not see accomplishment in morality in himself, and he does not obtain joy and gladness on that account. Therefore talk about morality is badly spoken to one who is immoral.

"And why, monks, is talk about great learning badly spoken to one of little learning? One of little learning, monks, when talk about great learning is being spoken, becomes attached, becomes angry, is repelled, becomes obstinate, and manifests irritation, hate, and displeasure. What is the reason for this? For he, monks, does not see accomplishment in learning in himself, and he does not obtain joy and gladness on that account. Therefore talk about great learning is badly spoken to one of little learning.

"And why, monks, is talk about generosity badly spoken to one who is stingy? A stingy person, monks, when talk about generosity is being spoken, becomes attached, becomes angry, is repelled, becomes obstinate, and manifests irritation, hate, and displeasure. What is the reason for this? For he, monks, does not see accomplishment in generosity in himself, and he does not obtain joy and gladness on that account. Therefore talk about generosity is badly spoken to one who is stingy.

"And why, monks, is talk about wisdom badly spoken to one who is unwise? An unwise person, monks, when talk about wisdom is being spoken, becomes attached, becomes angry, is repelled, becomes obstinate, and manifests irritation, hate, and displeasure. What is the reason for this? For he, monks, does not see accomplishment in wisdom in himself, and he does not obtain joy and gladness on that account. Therefore talk about wisdom is badly spoken to one who is unwise. Monks, talk is badly spoken to these five persons, compared with person to person.

"For five persons, monks, talk is well-spoken, comparing person with person. Which five? For one with faith, monks, talk about faith is well-spoken; for one who is moral, talk about morality is well-spoken; for one who is very learned, talk about great learning is well-spoken; for one who is generous, talk about generosity is well-spoken; for one who is wise, talk about wisdom is well-spoken.

"And why, monks, is talk about faith well-spoken for one with faith? One with faith, monks, when talk about faith is being spoken, does not become attached, does not become angry, is not repelled, does not become obstinate, and does not manifest irritation, hate, and displeasure. What is the reason for this? For he, monks, sees accomplishment in faith within himself, and on that account obtains joy and gladness. Therefore, for one with faith, talk about faith is well-spoken.

"And why, monks, is talk about morality well-spoken for one who is moral? One who is moral, monks, when talk about morality is being spoken, does not become attached, does not become angry, is not repelled, does not become obstinate, and does not manifest irritation, hate, and displeasure. What is the reason for this? For he, monks, sees accomplishment in morality within himself, and on that account obtains joy and gladness. Therefore, for one who is moral, talk about morality is well-spoken.

"And why, monks, is talk about great learning well-spoken for one who is very learned? One who is very learned, monks, when talk about great learning is being spoken, does not become attached, does not become angry, is not repelled, does not become obstinate, and does not manifest irritation, hate, and displeasure. What is the reason for this? For he, monks, sees accomplishment in learning within himself, and on that account obtains joy and gladness. Therefore, for one who is very learned, talk about great learning is well-spoken.

"And why, monks, is talk about generosity well-spoken for one who is generous? One who is generous, monks, when talk about generosity is being spoken, does not become attached, does not become angry, is not repelled, does not become obstinate, and does not manifest irritation, hate, and displeasure. What is the reason for this? For he, monks, sees accomplishment in generosity within himself, and on that account obtains joy and gladness. Therefore, for one who is generous, talk about generosity is well-spoken.

"And why, monks, is talk about wisdom well-spoken for one who is wise? One who is wise, monks, when talk about wisdom is being spoken, does not become attached, does not become angry, is not repelled, does not become obstinate, and does not manifest irritation, hate, and displeasure. What is the reason for this? For he, monks, sees accomplishment in wisdom within himself, and on that account obtains joy and gladness. Therefore, for one who is wise, talk about wisdom is well-spoken. For these five persons, monks, talk is well-spoken, comparing person with person." The seventh.

8.

The Discourse on Timidity

158. "Monks, a monk possessed of five qualities has fallen into timidity. Which five? Here, monks, a monk is faithless, is immoral, is of little learning, is lazy, is unwise. Monks, a monk possessed of these five qualities has fallen into timidity.

"Monks, a monk possessed of five qualities is confident. Which five? Here, monks, a monk has faith, is moral, is very learned, is putting forth strenuous energy, is wise. Monks, a monk possessed of these five qualities is confident." The eighth.

9.

The Discourse about Udāyī

159. Thus have I heard - On one occasion the Blessed One was dwelling at Kosambī in Ghosita's park. Now at that time the Venerable Udāyī was seated teaching the Teaching surrounded by a great assembly of householders. The Venerable Ānanda saw the Venerable Udāyī seated teaching the Teaching surrounded by a great assembly of householders. Having seen him, he 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 - "The Venerable Udāyī, venerable sir, is teaching the Teaching surrounded by a great assembly of householders."

"Indeed, Ānanda, it is not easy to teach the Teaching to others. Ānanda, one who teaches the Teaching to others, having established five qualities internally, should teach the Teaching to others. Which five? 'I will speak a progressive discourse' - thus the Teaching should be taught to others; 'I will speak showing the method' - thus the Teaching should be taught to others; 'I will speak dependent on compassion' - thus the Teaching should be taught to others; 'I will speak not with material gain within' - thus the Teaching should be taught to others; 'I will speak without wounding oneself and others' - thus the Teaching should be taught to others. Indeed, Ānanda, it is not easy to teach the Teaching to others. Ānanda, one who teaches the Teaching to others, having established these five qualities internally, should teach the Teaching to others." The ninth.

10.

The Discourse on What is Difficult to Dispel

160. "Monks, these five things, when arisen, are hard to dispel. Which five? Arisen lust is hard to dispel, arisen hate is hard to dispel, arisen delusion is hard to dispel, arisen inspiration is hard to dispel, arisen urge to travel is hard to dispel. These, monks, are the five things, when arisen, that are hard to dispel." The tenth.

The Chapter on the Good Teaching is first.

Its summary:

2.

The Chapter on Resentment

1.

The First Discourse on the Removal of Resentment

161. "Monks, there are these five removals of resentment, where a monk's arisen resentment should be altogether removed. Which five? Monks, towards whatever person resentment should arise, friendliness towards that person should be developed; thus resentment towards that person should be removed. Monks, towards whatever person resentment should arise, compassion towards that person should be developed; thus resentment towards that person should be removed. Monks, towards whatever person resentment should arise, equanimity towards that person should be developed; thus resentment towards that person should be removed. Monks, towards whatever person resentment should arise, inattention towards that person should be committed; thus resentment towards that person should be removed. Monks, towards whatever person resentment should arise, the ownership of action should be determined regarding that person - 'This venerable one is the owner of his actions, heir to his actions, originating from his actions, bound to his actions, having his actions as his refuge; whatever action he shall do, whether good or evil, of that he shall be the heir'; thus resentment towards that person should be removed. These, monks, are the five removals of resentment, where a monk's arisen resentment should be altogether removed." The first.

2.

The Second Discourse on the Removal of Resentment

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

"These five, friends, are removals of resentment, where a monk's arisen resentment should be altogether removed. Which five? Here, friends, a certain person is of impure bodily conduct but of pure verbal conduct; even towards such a person, friends, resentment should be removed. But here, friends, a certain person is of impure verbal conduct but of pure bodily conduct; even towards such a person, friends, resentment should be removed. But here, friends, a certain person is of impure bodily conduct and of impure verbal conduct, yet from time to time obtains an opening of mind, obtains confidence of mind; even towards such a person, friends, resentment should be removed. But here, friends, a certain person is of impure bodily conduct and of impure verbal conduct, and does not from time to time obtain an opening of mind, obtain confidence of mind; even towards such a person, friends, resentment should be removed. But here, friends, a certain person is of pure bodily conduct and of pure verbal conduct, and from time to time obtains an opening of mind, obtains confidence of mind; even towards such a person, friends, resentment should be removed.

"Therein, friends, that person who is of impure bodily conduct but of pure verbal conduct, how should resentment towards that person be removed? Just as, friends, a monk who wears rag-robes, seeing a rag on the road, having held it down with his left foot and spread it out with his right foot, whatever is the substance there, having torn that off and taken it, might depart; just so, friends, that person who is of impure bodily conduct but of pure verbal conduct, whatever impurity of bodily conduct he has, that should not be attended to at that time, but whatever purity of verbal conduct he has, that should be attended to at that time. Thus resentment towards that person should be removed.

"Therein, friends, that person who is of impure verbal conduct but of pure bodily conduct, how should resentment towards that person be removed? Just as, friends, a pond covered over with moss and water plants. Then a man might come along, overcome by heat, afflicted by heat, weary, thirsty and parched. He, having plunged into that pond, having pushed aside the moss and water plants here and there with both hands, having drunk from his cupped hands, might depart. Just so, friends, that person who is of impure verbal conduct but of pure bodily conduct, whatever impurity of verbal conduct he has, that should not be attended to at that time, but whatever purity of bodily conduct he has, that should be attended to at that time. Thus resentment towards that person should be removed.

"Therein, friends, that person who is of impure bodily conduct and of impure verbal conduct, yet from time to time obtains an opening of mind, obtains confidence of mind, how should resentment towards that person be removed? Just as, friends, a small amount of water in a cow's hoofprint. Then a man might come along, overcome by heat, afflicted by heat, weary, thirsty and parched. He would think thus - 'This is a small amount of water in a cow's hoofprint. If I drink it with my cupped hands or with a vessel, I will stir it up, I will disturb it, I will make it undrinkable. What if I, going down on all fours, were to drink like a cow and depart?' He, going down on all fours, having drunk like a cow, might depart. Just so, friends, that person who is of impure bodily conduct and of impure verbal conduct, yet from time to time obtains an opening of mind, obtains confidence of mind, whatever impurity of bodily conduct he has, that should not be attended to at that time; and whatever impurity of verbal conduct he has, that too should not be attended to at that time. But that which he obtains from time to time - an opening of mind, confidence of mind - that indeed should be attended to at that time. Thus resentment towards that person should be removed.

"Therein, friends, that person who is of impure bodily conduct, of impure verbal conduct, and does not obtain from time to time an opening of mind, confidence of mind, how should resentment towards that person be removed? Just as, friends, a man who is sick, afflicted, severely ill, travelling on a highway. For him the village ahead is far, and the village behind is far. He would not obtain suitable foods, would not obtain suitable medicines, would not obtain a proper attendant, would not obtain a guide to the village's end. Another man travelling on the highway might see him. He would establish compassion towards that man, would establish pity, would establish sympathy - 'Oh, may this man obtain suitable foods, may he obtain suitable medicines, may he obtain a proper attendant, may he obtain a guide to the village's end! What is the reason for this? May this man not come to calamity and disaster right here!' Just so, friends, that person who is of impure bodily conduct, of impure verbal conduct, and does not obtain from time to time an opening of mind, confidence of mind, towards such a person too, friends, compassion should be established, pity should be established, sympathy should be established - 'Oh, may this venerable one, having abandoned bodily misconduct, develop bodily good conduct; having abandoned verbal misconduct, develop good verbal conduct; having abandoned mental misconduct, develop good mental conduct! What is the reason for this? May this venerable one not, upon the body's collapse at death, be reborn in a realm of misery, an unfortunate realm, a nether world, in hell!' Thus resentment towards that person should be removed.

"Therein, friends, that person who is of pure bodily conduct, of pure verbal conduct, and obtains from time to time an opening of mind, confidence of mind, how should resentment towards that person be removed? Just as, friends, a pond with clear water, with sweet water, with cool water, with pure water, with good fords, delightful, covered with various trees. Then a man might come along, overcome by heat, afflicted by heat, weary, thirsty and parched. He, having plunged into that pond, having bathed and drunk, having come out, might sit or lie down right there in the shade of a tree.

Just so, friends, that person who is of pure bodily conduct, of pure verbal conduct, and obtains from time to time an opening of mind, confidence of mind, whatever is his purity of bodily conduct, that should be attended to at that time; whatever is his purity of verbal conduct, that should be attended to at that time; whatever opening of mind, confidence of mind he obtains from time to time, that too should be attended to at that time. Thus resentment towards that person should be removed. Friends, the mind becomes confident having come to a person who is pleasing on all sides.

"These, friends, are the five removals of resentment, where a monk's arisen resentment should be altogether removed." The second.

3.

The Discourse on Discussion

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

"Friends, a monk possessed of five qualities is suitable for discussion with fellow monks in the holy life. Which five? Here, friends, a monk is himself accomplished in morality, and is one who answers a question that has come in a talk on accomplishment in morality; he is himself accomplished in concentration, and is one who answers a question that has come in a talk on accomplishment in concentration; he is himself accomplished in wisdom, and is one who answers a question that has come in a talk on accomplishment in wisdom; he is himself accomplished in liberation, and is one who answers a question that has come in a talk on accomplishment in liberation; he is himself accomplished in knowledge and vision of liberation, and is one who answers a question that has come in a talk on accomplishment in knowledge and vision of liberation. Friends, a monk possessed of these five qualities is suitable for discussion with fellow monks in the holy life." The third.

4.

The Discourse on Way of Life

164. There the Venerable Sāriputta addressed the monks - etc. "Friends, a monk possessed of five qualities is suitable for living together with fellow monks in the holy life. Which five? Here, friends, a monk is himself accomplished in morality, and is one who answers a question that has come in a talk on accomplishment in morality; he is himself accomplished in concentration, and is one who answers a question that has come in a talk on accomplishment in concentration; he is himself accomplished in wisdom, and is one who answers a question that has come in a talk on accomplishment in wisdom; he is himself accomplished in liberation, and is one who answers a question that has come in a talk on accomplishment in liberation; he is himself accomplished in knowledge and vision of liberation, and is one who answers a question that has come in a talk on accomplishment in knowledge and vision of liberation. Friends, a monk possessed of these five qualities is suitable for living together with fellow monks in the holy life." The fourth.

5.

The Discourse on Asking Questions

165. There the Venerable Sāriputta addressed the monks - etc. "Whoever indeed, friends, asks another a question, all of them do so on five grounds, or on one or other of them. Which five? Due to dullness and sheer delusion, one asks another a question; having evil desires, overcome by desire, one asks another a question; with contempt, one asks another a question; desirous to know, one asks another a question; or else with such a mind, one asks another a question - 'If when asked he answers my question properly, that is wholesome; if when asked he does not answer my question properly, I will answer it properly for him.' Whoever indeed, friends, asks another a question, all of them do so on these five grounds, or on one or other of them. But I, friends, ask another a question with such a mind - 'If when asked he answers my question properly, that is wholesome; if when asked he does not answer my question properly, I will answer it properly for him.'" The fifth.

6.

The Discourse on Cessation

166. There the Venerable Sāriputta addressed the monks - etc. "Here, friend, a monk accomplished in morality, accomplished in concentration, accomplished in wisdom, might attain the cessation of perception and feeling and might emerge from it - there is this possibility. If he should not attain final liberating knowledge in this very life, having passed beyond the company of gods who feed on edible food, reborn in a certain mind-made body, he might attain the cessation of perception and feeling and might emerge from it - there is this possibility."

When this was said, the Venerable Udāyī said this to the Venerable Sāriputta - "This is impossible, friend Sāriputta, there is no chance that that monk, having passed beyond the company of gods who feed on edible food, reborn in a certain mind-made body, might attain the cessation of perception and feeling and might emerge from it - there is not this possibility."

For the second time, etc. For the third time the Venerable Sāriputta addressed the monks - "Here, friend, a monk accomplished in morality, accomplished in concentration, accomplished in wisdom, might attain the cessation of perception and feeling and might emerge from it - there is this possibility. If he should not attain final liberating knowledge in this very life, having passed beyond the company of gods who feed on edible food, reborn in a certain mind-made body, he might attain the cessation of perception and feeling and might emerge from it - there is this possibility."

For the third time the Venerable Udāyī said this to the Venerable Sāriputta - "This is impossible, friend Sāriputta, there is no chance that that monk, having passed beyond the company of gods who feed on edible food, reborn in a certain mind-made body, might attain the cessation of perception and feeling and might emerge from it - there is not this possibility."

Then this occurred to the Venerable Sāriputta: "Up to the third time the Venerable Udāyī protests against me, and no monk gives thanks to me. What if I were to approach the Blessed One?" 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 addressed the monks - "Here, friend, a monk accomplished in morality, accomplished in concentration, accomplished in wisdom, might attain the cessation of perception and feeling and might emerge from it - there is this possibility. If he should not attain final liberating knowledge in this very life, having passed beyond the company of gods who feed on edible food, reborn in a certain mind-made body, he might attain the cessation of perception and feeling and might emerge from it - there is this possibility."

When this was said, the Venerable Udāyī said this to the Venerable Sāriputta - "This is impossible, friend Sāriputta, there is no chance that that monk, having passed beyond the company of gods who feed on edible food, reborn in a certain mind-made body, might attain the cessation of perception and feeling and might emerge from it - there is not this possibility."

For the second time, etc. For the third time the Venerable Sāriputta addressed the monks - "Here, friend, a monk accomplished in morality, accomplished in concentration, accomplished in wisdom, might attain the cessation of perception and feeling and might emerge from it - there is this possibility. If he should not attain final liberating knowledge in this very life, having passed beyond the company of gods who feed on edible food, reborn in a certain mind-made body, he might attain the cessation of perception and feeling and might emerge from it - there is this possibility."

For the third time the Venerable Udāyī said this to the Venerable Sāriputta - "This is impossible, friend Sāriputta, there is no chance that that monk, having passed beyond the company of gods who feed on edible food, reborn in a certain mind-made body, might attain the cessation of perception and feeling and might emerge from it - there is not this possibility."

Then this occurred to the Venerable Sāriputta: "Even in the presence of the Blessed One, the Venerable Udāyī protests against me up to the third time, and no monk approves of me. What if I were to remain silent." Then the Venerable Sāriputta remained silent.

Then the Blessed One addressed the Venerable Udāyī: "But what mind-made body do you acknowledge, Udāyī?" "Those gods, venerable sir, who are immaterial, perception-made." "What indeed is the use of your speaking, Udāyī, you fool, you inexperienced one! You too imagine you should speak!" Then the Blessed One addressed the Venerable Ānanda - "So indeed, Ānanda, you will look on indifferently while an elder monk is being harassed. Indeed, Ānanda, there will be no compassion for an elder monk being harassed."

Then the Blessed One addressed the monks: "Here, monks, a monk accomplished in morality, accomplished in concentration, accomplished in wisdom might attain the cessation of perception and feeling and might emerge from it - there is this possibility. If he should not attain final liberating knowledge in this very life, having passed beyond the company of gods who feed on edible food, reborn in a certain mind-made body, he might attain the cessation of perception and feeling and might emerge from it - there is this possibility." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered the dwelling.

Then the Venerable Ānanda, soon after the Blessed One had departed, approached the Venerable Upavāṇa; having approached, he said this to the Venerable Upavāṇa: "Here, friend Upavāṇa, others harass elder monks. We are not released from that. It would not be wonderful, friend Upavāṇa, if the Blessed One, in the evening, having emerged from seclusion, were to speak concerning this very matter, in such a way that the Venerable Upavāṇa himself here might reply. Just now timidity has come upon us." 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 Upavāṇa:

"Possessed of how many qualities, Upavāṇa, is an elder monk dear to his fellow monks in the holy life, agreeable, respected and esteemed?" "Possessed of five qualities, venerable sir, an elder monk is dear to his fellow monks in the holy life, agreeable, respected and esteemed. Which five? Here, venerable sir, an elder monk is virtuous, etc. having accepted the training rules he trains in them; he is very learned, etc. thoroughly penetrated by view; he is of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear; 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, etc. having realised, having attained, dwells. Possessed of these five qualities, venerable sir, an elder monk is dear to his fellow monks in the holy life, agreeable, respected and esteemed."

"Good, good, Upavāṇa! Possessed of these five qualities, Upavāṇa, an elder monk is dear to his fellow monks in the holy life, agreeable, respected and esteemed. If these five qualities, Upavāṇa, were not found in an elder monk, his fellow monks in the holy life would not honour him, would not respect him, would not revere him, would not venerate him on account of broken teeth, grey hair, or wrinkled skin. But because, Upavāṇa, these five qualities are found in an elder monk, therefore his fellow monks in the holy life honour him, respect him, revere him, venerate him." The sixth.

7.

The Discourse on Accusation

167. There the Venerable Sāriputta addressed the monks: "Friends, a monk who is an accuser, wishing to accuse another, having established five principles internally, should accuse another.

Which five? 'I will speak at the proper time, not at an improper time; I will speak what is factual, not what is not factual; I will speak smoothly, not harshly; I will speak what is beneficial, not what is unbeneficial; I will speak with a mind of friendliness, not with hate within.' Friends, a monk who is an accuser, wishing to accuse another, having established these five principles internally, should accuse another.

"Here I, friends, see a certain person being accused at an improper time, not at the proper time, angered; being accused with what is not factual, not with what is factual, angered; being accused harshly, not smoothly, angered; being accused with what is unbeneficial, not with what is beneficial, angered; being accused with hate within, not with a mind of friendliness, angered.

"Friends, for a monk accused not according to the Teaching, freedom from remorse should be given in five ways: 'The venerable one was accused at an improper time, not at the proper time; it is fitting for you to have no remorse; the venerable one was accused with what is not factual, not with what is factual; it is fitting for you to have no remorse; the venerable one was accused harshly, not smoothly; it is fitting for you to have no remorse; the venerable one was accused with what is unbeneficial, not with what is beneficial; it is fitting for you to have no remorse; the venerable one was accused with hate within, not with a mind of friendliness; it is fitting for you to have no remorse.' Friends, for a monk accused not according to the Teaching, freedom from remorse should be given in these five ways.

"Friends, for a monk who is an accuser not according to the Teaching, remorse should be given in five ways: 'You, friend, accused at an improper time, not at the proper time; it is fitting for you to have remorse; you, friend, accused with what is not factual, not with what is factual; it is fitting for you to have remorse; you, friend, accused harshly, not smoothly; it is fitting for you to have remorse; you, friend, accused with what is unbeneficial, not with what is beneficial; it is fitting for you to have remorse; you, friend, accused with hate within, not with a mind of friendliness; it is fitting for you to have remorse.' Friends, for a monk who is an accuser not according to the Teaching, remorse should be given in these five ways. What is the reason for this? So that another monk too would not think one should be accused with what is not factual.

"But here I, friends, see a certain person being accused at the proper time, not at an improper time, angered; being accused with what is factual, not with what is not factual, angered; being accused smoothly, not harshly, angered; being accused with what is beneficial, not with what is unbeneficial, angered; being accused with a mind of friendliness, not with hate within, angered.

"Friends, for a monk accused according to the Teaching, remorse should be given in five ways: 'The venerable one was accused at the proper time, not at an improper time; it is fitting for you to have remorse; the venerable one was accused with what is factual, not with what is not factual; it is fitting for you to have remorse; the venerable one was accused smoothly, not harshly; it is fitting for you to have remorse; the venerable one was accused with what is beneficial, not with what is unbeneficial; it is fitting for you to have remorse; the venerable one was accused with a mind of friendliness, not with hate within; it is fitting for you to have remorse.' Friends, for a monk accused according to the Teaching, remorse should be given in these five ways.

"For a monk who accuses in accordance with the Teaching, friend, freedom from remorse should be given in five ways - 'You were accused at the proper time, friend, not at an improper time, this is fitting for your freedom from remorse; you were accused with what is factual, friend, not with what is not factual, this is fitting for your freedom from remorse; you were accused smoothly, friend, not harshly, this is fitting for your freedom from remorse; you were accused with what is beneficial, friend, not with what is unbeneficial, this is fitting for your freedom from remorse; you were accused with a mind of friendliness, friend, not with inner hate, this is fitting for your freedom from remorse.' For a monk who accuses in accordance with the Teaching, friend, freedom from remorse should be given in these five ways. What is the reason for this? So that another monk too might think one should be accused with what is factual.

"By one who has been accused, friend, one should be established in two qualities - in truth and in being unshakable. If others, friend, were to accuse me at the proper time or at an improper time, with what is factual or with what is not factual, smoothly or harshly, with what is beneficial or with what is unbeneficial, with a mind of friendliness or with inner hate, I too would be established in just these two qualities - in truth and in being unshakable. If I should know - 'This quality exists in me,' I would say to him 'It exists' - 'This quality is found in me.' If I should know - 'This quality does not exist in me,' I would say to him 'It does not exist' - 'This quality is not found in me.'

"Even when spoken to thus, Sāriputta, and yet here some foolish men do not accept it favourably."

"Those persons, venerable sir, who are faithless, who have gone forth from home into homelessness for the sake of livelihood, not through faith, who are fraudulent, deceitful, treacherous, agitated, arrogant, fickle, garrulous, of loose speech, with unguarded doors in the faculties, not knowing moderation in food, not devoted to wakefulness, without regard for asceticism, without keen respect for the training, luxurious, lax, forerunners in falling away, having laid down the responsibility for solitude, lazy, lacking in energy, unmindful, not fully aware, unconcentrated, with wandering minds, unwise, idiots - they, when spoken to thus by me, do not accept it favourably.

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

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

"But those sons of good family, Sāriputta, who have gone forth from home into homelessness through faith, who are not fraudulent, not deceitful, not treacherous, not agitated, not arrogant, not fickle, not garrulous, not of loose speech, with guarded doors in the faculties, knowing moderation in food, devoted to wakefulness, with regard for asceticism, with keen respect for the training, not luxurious, not lax, having laid down the responsibility for falling away, forerunners in solitude, putting forth strenuous energy, resolute, mindful, fully aware, concentrated, with unified minds, wise, not idiots - you, Sāriputta, should speak to them. Exhort, Sāriputta, your fellows in the holy life; instruct, Sāriputta, your fellows in the holy life - 'Having turned them away from what is not the Good Teaching, I will establish my fellows in the holy life in the Good Teaching.' Thus indeed, Sāriputta, should you train." The seventh.

8.

The Discourse on Morality

168. There the Venerable Sāriputta addressed the monks: "Friends, for one who is immoral, failing in morality, right concentration has its proximate cause destroyed; when right concentration is absent, for one failing in right concentration, knowledge and vision of things as they really are has its proximate cause destroyed; when knowledge and vision of things as they really are is absent, for one failing in knowledge and vision of things as they really are, disenchantment and dispassion has its proximate cause destroyed; when disenchantment and dispassion is absent, for one failing in disenchantment and dispassion, knowledge and vision of liberation has its proximate cause destroyed. Just as, friends, a tree lacking branches and leaves. Its outer bark does not go to fulfilment, its inner bark etc. its softwood etc. its heartwood does not go to fulfilment. Just so, friends, for one who is immoral, failing in morality, right concentration has its proximate cause destroyed; when right concentration is absent, for one failing in right concentration, knowledge and vision of things as they really are has its proximate cause destroyed; when knowledge and vision of things as they really are is absent, for one failing in knowledge and vision of things as they really are, disenchantment and dispassion has its proximate cause destroyed; when disenchantment and dispassion is absent, for one failing in disenchantment and dispassion, knowledge and vision of liberation has its proximate cause destroyed.

"Friends, for one who is moral, accomplished in morality, right concentration is accomplished in its proximate cause; when right concentration is present, for one accomplished in right concentration, knowledge and vision of things as they really are is accomplished in its proximate cause; when knowledge and vision of things as they really are is present, for one accomplished in knowledge and vision of things as they really are, disenchantment and dispassion is accomplished in its proximate cause; when disenchantment and dispassion is present, for one accomplished in disenchantment and dispassion, knowledge and vision of liberation is accomplished in its proximate cause. Just as, friends, a tree accomplished with branches and leaves. Its outer bark goes to fulfilment, its inner bark etc. its softwood etc. its heartwood goes to fulfilment. Just so, friends, for one who is moral, accomplished in morality, right concentration is accomplished in its proximate cause; when right concentration is present, for one accomplished in right concentration, knowledge and vision of things as they really are is accomplished in its proximate cause; when knowledge and vision of things as they really are is present, for one accomplished in knowledge and vision of things as they really are, disenchantment and dispassion is accomplished in its proximate cause; when disenchantment and dispassion is present, for one accomplished in disenchantment and dispassion, knowledge and vision of liberation is accomplished in its proximate cause." The eighth.

9.

The Discourse on Quick Peace

169. 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 -

"In what respect, friend Sāriputta, is a monk quick to understand wholesome mental states, one who grasps what is rightly taken, learns much, and does not forget what has been learnt?" "The Venerable Ānanda is very learned. Let it occur to the Venerable Ānanda himself." "Then, friend Sāriputta, listen, pay close attention; I will speak." "Yes, friend," the Venerable Sāriputta assented to the Venerable Ānanda. The Venerable Ānanda said this -

"Here, friend Sāriputta, a monk is skilled in meaning, skilled in the Teaching, skilled in phrasing, skilled in language, and skilled in what precedes and what follows. To this extent, friend Sāriputta, a monk is quick to understand wholesome mental states, one who grasps what is rightly taken, learns much, and does not forget what has been learnt." "It is wonderful, friend! It is marvellous, friend! How well spoken is this by the Venerable Ānanda. And we remember the Venerable Ānanda as endowed with these five qualities - 'The Venerable Ānanda is skilled in meaning, skilled in the Teaching, skilled in phrasing, skilled in language, and skilled in what precedes and what follows.'" The ninth.

10.

The Discourse on Bhaddaji

170. On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita's park. Then the Venerable Bhaddaji approached the Venerable Ānanda; having approached, he exchanged friendly greetings with the Venerable Ānanda. Having concluded the pleasant and memorable talk, he sat down to one side. To the Venerable Bhaddaji seated to one side, the Venerable Ānanda said this - "What indeed, friend Bhaddaji, is the highest of seeings, what is the highest of hearings, what is the highest of happinesses, what is the highest of perceptions, what is the highest of existences?"

"There is, friend, Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power. Whoever sees that Brahmā, this is the highest of seeings. There are, friend, gods named the Radiant ones, drenched and steeped in happiness. They from time to time utter an inspired utterance - 'Oh, what happiness! Oh, what happiness!' Whoever hears that sound, this is the highest of hearings. There are, friend, gods named the gods of Streaming Radiance. They, being content, experience only peaceful happiness, this is the highest of happinesses. There are, friend, gods who have reached the plane of nothingness, this is the highest of perceptions. There are, friend, gods who have reached the plane of neither-perception-nor-non-perception, this is the highest of existences." "Does this of the Venerable Bhaddaji agree with that of many people?"

"The Venerable Ānanda is very learned. Let it occur to the Venerable Ānanda himself." "Then, friend Bhaddaji, listen, pay close attention; I will speak." "Yes, friend," the Venerable Bhaddaji assented to the Venerable Ānanda. The Venerable Ānanda said this -

"In whatever way, friend, for one seeing, there is the proximate elimination of mental corruptions, this is the highest of seeings. In whatever way, for one hearing, there is the proximate elimination of mental corruptions, this is the highest of hearings. In whatever way, for one who is happy, there is the proximate elimination of mental corruptions, this is the highest of happinesses. In whatever way, for one who is percipient, there is the proximate elimination of mental corruptions, this is the highest of perceptions. In whatever way, for one who has come to be, there is the proximate elimination of mental corruptions, this is the highest of existences." The tenth.

The Chapter on Resentment is second.

Its summary:

3.

The Chapter on Lay Followers

1.

The Discourse on Timidity

171. 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, a lay follower possessed of five qualities has fallen into timidity. Which five? One is a killer of living beings, one takes what is not given, one engages in sexual misconduct, one is a liar, one indulges in spirits, liquor and intoxicants that cause negligence. Monks, a lay follower possessed of these five qualities has fallen into timidity.

"Monks, a lay follower possessed of five qualities is confident. Which five? One abstains from killing living beings, one abstains from taking what is not given, one abstains from sexual misconduct, one abstains from lying, one abstains from spirits, liquor and intoxicants that cause negligence. Monks, a lay follower possessed of these five qualities is confident." The first.

2.

The Discourse on Confidence

172. "Monks, a lay follower possessed of five qualities dwells unconfidently in a house. Which five? One is a killer of living beings, etc. One indulges in spirits, liquor and intoxicants that cause negligence. Monks, a lay follower possessed of these five qualities dwells unconfidently in a house.

"Monks, a lay follower possessed of five qualities dwells confidently in a house. Which five? One abstains from killing living beings, etc. abstains from spirits, liquor and intoxicants that cause negligence. Monks, a lay follower possessed of these five qualities dwells confidently in a house." The second.

3.

The Discourse on Hell

173. "Monks, a lay follower possessed of five qualities is deposited in hell as if carried there. Which five? One is a killer of living beings, etc. One indulges in spirits, liquor and intoxicants that cause negligence. Monks, a lay follower possessed of these five qualities is deposited in hell as if carried there.

"Monks, a lay follower possessed of five qualities is deposited in heaven as if carried there. Which five? One abstains from killing living beings, etc. abstains from spirits, liquor and intoxicants that cause negligence. Monks, a lay follower possessed of these five qualities is deposited in heaven as if carried there." The third.

4.

The Discourse on Enmity

174. 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, without abandoning five fears and enmities, one is called 'immoral', and one is reborn in hell. Which five? Killing living beings, taking what is not given, sexual misconduct, lying, spirits, liquor and intoxicants that cause negligence - these, householder, are the five fears and enmities without abandoning which one is called 'immoral', and one is reborn in hell.

"Householder, having abandoned five fears and enmities, one is called 'moral', and one is reborn in a fortunate world. Which five? Killing living beings, taking what is not given, sexual misconduct, lying, spirits, liquor and intoxicants that cause negligence - these, householder, are the five fears and enmities having abandoned which one is called 'moral', and one is reborn in a fortunate world.

"Whatever, householder, one who kills living beings produces fear and enmity pertaining to the present life on account of killing living beings, and produces fear and enmity pertaining to the future life, and experiences mental suffering and displeasure - one who abstains from killing living beings does not produce fear and enmity pertaining to the present life, does not produce fear and enmity pertaining to the future life, and does not experience mental suffering and displeasure. For one who abstains from killing living beings, that fear and enmity is thus allayed.

"Whatever, householder, one who takes what is not given... etc.

"Whatever, householder, one who engages in sexual misconduct... etc.

"Whatever, householder, a liar... etc.

"Whatever, householder, one who indulges in spirits, liquor and intoxicants that cause negligence produces fear and enmity pertaining to the present life on account of spirits, liquor and intoxicants that cause negligence, and produces fear and enmity pertaining to the future life, and experiences mental suffering and displeasure - one who abstains from spirits, liquor and intoxicants that cause negligence does not produce fear and enmity pertaining to the present life, does not produce fear and enmity pertaining to the future life, and does not experience mental suffering and displeasure. For one who abstains from spirits, liquor and intoxicants that cause negligence, that fear and enmity is thus allayed."

5.

The Discourse on the Outcast

175. "Monks, a lay follower possessed of five qualities is a lay follower outcast and a lay follower stain and a lay follower scorned. Which five? He is faithless; he is immoral; he is superstitious about omens, he looks to blessings not to action; and he seeks one worthy of offerings outside of here; and there he gives priority. Monks, a lay follower possessed of these five qualities is a lay follower outcast and a lay follower stain and a lay follower scorned.

"Monks, a lay follower possessed of five qualities is a lay follower jewel and a lay follower lotus and a lay follower white lotus. Which five? He has faith; he is moral; he is not superstitious about omens, he looks to action not to blessings; he does not seek one worthy of offerings outside of here; and here he gives priority. Monks, a lay follower possessed of these five qualities is a lay follower jewel and a lay follower lotus and a lay follower white lotus." The fifth.

6.

The Discourse on Rapture

176. Then the householder Anāthapiṇḍika, surrounded by about five hundred lay followers, 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 -

"You, householder, have attended upon the Community of monks with the requisites of robes, almsfood, lodging and medicine for the sick. Indeed, householder, contentment should not be made with just that much - 'We have attended upon the Community of monks with the requisites of robes, almsfood, lodging and medicine for the sick.' Therefore, householder, you should train thus - 'How may we from time to time, having attained the rapture of solitude, dwell in it!' Thus indeed, householder, should you train."

When this was said, the Venerable Sāriputta said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir! How well spoken is this, venerable sir, by the Blessed One - 'You, householder, have attended upon the Community of monks with the requisites of robes, almsfood, lodging and medicine for the sick. Indeed, householder, contentment should not be made with just that much - We have attended upon the Community of monks with the requisites of robes, almsfood, lodging and medicine for the sick. Therefore, householder, you should train thus - How may we from time to time, having attained the rapture of solitude, dwell in it! Thus indeed, householder, should you train.' Venerable sir, at the time when a noble disciple, having attained the rapture of solitude, dwells in it, five states are not present for him at that time. Whatever pain and displeasure connected with sensuality there may be for him, that is not present for him at that time. Whatever happiness and pleasure connected with sensuality there may be for him, that is not present for him at that time. Whatever pain and displeasure connected with the unwholesome there may be for him, that is not present for him at that time. Whatever happiness and pleasure connected with the unwholesome there may be for him, that is not present for him at that time. Whatever pain and displeasure connected with the wholesome there may be for him, that is not present for him at that time. Venerable sir, at the time when a noble disciple, having attained the rapture of solitude, dwells in it, these five states are not present for him at that time."

"Good, good, Sāriputta! Sāriputta, at the time when a noble disciple, having attained the rapture of solitude, dwells in it, five states are not present for him at that time. Whatever pain and displeasure connected with sensuality there may be for him, that is not present for him at that time. Whatever happiness and pleasure connected with sensuality there may be for him, that is not present for him at that time. Whatever pain and displeasure connected with the unwholesome there may be for him, that is not present for him at that time. Whatever happiness and pleasure connected with the unwholesome there may be for him, that is not present for him at that time. Whatever pain and displeasure connected with the wholesome there may be for him, that is not present for him at that time. Sāriputta, at the time when a noble disciple, having attained the rapture of solitude, dwells in it, these five states are not present for him at that time." The sixth.

7.

The Discourse on Trade

177. "There are these five trades, monks, that should not be done by a lay follower. What five? Trade in weapons, trade in beings, trade in meat, trade in intoxicants, trade in poison - these, monks, are the five trades that should not be done by a lay follower." The seventh.

8.

The Discourse on the King

178. "What do you think, monks, have you seen or heard - 'This person, having abandoned the killing of living beings, abstains from killing living beings.' Kings, having seized him, because of abstention from killing living beings, kill him or bind him or banish him or do with him as they wish?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard this - 'This person, having abandoned the killing of living beings, abstains from killing living beings.' Kings, having seized him, because of abstention from killing living beings, kill him or bind him or banish him or do with him as they wish. But they declare his evil deed in this way - 'This person deprived a woman or a man of life.' Kings, having seized him, because of killing living beings, kill him or bind him or banish him or do with him as they wish. Have you seen or heard of such a thing?" "Both seen, venerable sir, and heard, and it will be heard of."

"What do you think, monks, have you seen or heard - 'This person, having abandoned taking what is not given, abstains from taking what is not given.' Kings, having seized him, because of abstention from taking what is not given, kill him or bind him or banish him or do with him as they wish?" "No indeed, venerable sir." "Good, monks! I too, monks, have neither seen nor heard this - 'This person, having abandoned taking what is not given, abstains from taking what is not given.' Kings, having seized him, because of abstention from taking what is not given, kill him or bind him or banish him or do with him as they wish. But they declare his evil deed in this way - 'This person took from a village or from a forest what was not given, reckoned a theft.' Kings, having seized him, because of taking what is not given, kill him or bind him or banish him or do with him as they wish. Have you seen or heard of such a thing?" "Both seen, venerable sir, and heard, and it will be heard of."

"What do you think, monks, have you seen or heard - 'This person, having abandoned sexual misconduct, abstains from sexual misconduct.' Kings, having seized him, because of abstention from sexual misconduct, kill him or bind him or banish him or do with him as they wish?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard this - 'This person, having abandoned sexual misconduct, abstains from sexual misconduct.' Kings, having seized him, because of abstention from sexual misconduct, kill him or bind him or banish him or do with him as they wish. But they declare his evil deed in this way - 'This person committed adultery with others' wives and others' daughters.' Kings, having seized him, because of sexual misconduct, kill him or bind him or banish him or do with him as they wish. Have you seen or heard of such a thing?" "Both seen, venerable sir, and heard, and it will be heard of."

"What do you think, monks, have you seen or heard - 'This person, having abandoned lying, abstains from lying.' Kings, having seized him, because of abstention from lying, kill him or imprison him or banish him or do with him as they wish?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard this - 'This person, having abandoned lying, abstains from lying.' Kings, having seized him, because of abstention from lying, kill him or imprison him or banish him or do with him as they wish. But they declare his evil deed in this way - 'This person ruined the welfare of a householder or a householder's son by lying.' Kings, having seized him, because of lying, kill him or imprison him or banish him or do with him as they wish. Have you seen or heard of such a thing?" "Both seen, venerable sir, and heard, and it will be heard of."

"What do you think, monks, have you seen or heard - 'This person, having abandoned spirits, liquor and intoxicants that cause negligence, abstains from spirits, liquor and intoxicants that cause negligence.' Kings, having seized him, because of abstention from spirits, liquor and intoxicants that cause negligence, kill him or imprison him or banish him or do with him as they wish?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard this - 'This person, having abandoned spirits, liquor and intoxicants that cause negligence, abstains from spirits, liquor and intoxicants that cause negligence.' Kings, having seized him, because of abstention from spirits, liquor and intoxicants that cause negligence, kill him or imprison him or banish him or do with him as they wish. But they declare his evil deed in this way - 'This person, devoted to spirits, liquor and intoxicants that cause negligence, deprived a woman or a man of life; this person, devoted to spirits, liquor and intoxicants that cause negligence, took from a village or from a forest what was not given, reckoned a theft; this person, devoted to spirits, liquor and intoxicants that cause negligence, committed adultery with others' wives and others' daughters; this person, devoted to spirits, liquor and intoxicants that cause negligence, ruined the welfare of a householder or a householder's son by lying.' Kings, having seized him, because of spirits, liquor and intoxicants that cause negligence, kill him or imprison him or banish him or do with him as they wish. Have you seen or heard of such a thing?" "Both seen, venerable sir, and heard, and it will be heard of." The eighth.

9.

The Discourse on the Layman

179. Then the householder Anāthapiṇḍika, surrounded by about five hundred lay followers, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Then the Blessed One addressed the Venerable Sāriputta - "Whomever you would know, Sāriputta, to be a householder clothed in white, whose actions are restrained by the five training rules, who obtains at will, obtains without difficulty, obtains without trouble, the four states pertaining to the higher mind, which are pleasant abidings in the present life, he may, if he wishes, declare of himself: 'For me, hell is eliminated, the animal realm is eliminated, the sphere of ghosts is eliminated, the realm of misery, the unfortunate realm, the nether world is eliminated; I am a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'"

"In which five training rules is one whose actions are restrained? Here, Sāriputta, a noble disciple 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. In these five training rules one's actions are restrained.

"Of which four states pertaining to the higher mind, which are pleasant abidings in the present life, is one an obtainer at will, an obtainer without difficulty, an obtainer without trouble? Here, Sāriputta, 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 is his first state pertaining to the higher mind, a pleasant abiding in the present life, attained for the purification of the impure mind, for the cleansing of the mind that is not pure.

"Furthermore, Sāriputta, 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 is his second state pertaining to the higher mind, a pleasant abiding in the present life, attained for the purification of the impure mind, for the cleansing of the mind that is not pure.

"Furthermore, Sāriputta, 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 is his third state pertaining to the higher mind, a pleasant abiding in the present life, attained for the purification of the impure mind, for the cleansing of the mind that is not pure.

"Furthermore, Sāriputta, 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 is his fourth state pertaining to the higher mind, a pleasant abiding in the present life, attained for the purification of the impure mind, for the cleansing of the mind that is not pure. Of these four states pertaining to the higher mind, which are pleasant abidings in the present life, one is an obtainer at will, an obtainer without difficulty, an obtainer without trouble.

"Whomever you would know, Sāriputta, to be a householder clothed in white - whose actions are restrained by these five training rules, and who obtains at will, obtains without difficulty, obtains without trouble, these four states pertaining to the higher mind, which are pleasant abidings in the present life, he may, if he wishes, declare of himself: 'For me, hell is eliminated, the animal realm is eliminated, the sphere of ghosts is eliminated, the realm of misery, the unfortunate realm, the nether world is eliminated; I am a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'"

10.

The Discourse on Gavesī

180. On one occasion the Blessed One was wandering on a journey among the Kosalans together with a large Community of monks. The Blessed One, travelling on the highway, saw in a certain region a great sal grove; having seen it, having turned aside from the road, he approached that sal grove; having approached, having plunged into that sal grove, he manifested a smile at a certain spot.

Then this occurred to the Venerable Ānanda: "What is the cause, what is the condition, for the Blessed One's manifestation of a smile? Tathāgatas do not manifest a smile without reason." Then the Venerable Ānanda said this to the Blessed One - "What, venerable sir, is the cause, what is the condition, for the Blessed One's manifestation of a smile? Tathāgatas do not manifest a smile without reason."

"Once upon a time, Ānanda, in this region there was a city, prosperous and flourishing, with many people, crowded with people. Now, Ānanda, the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, dwelt in dependence on that city. Now, Ānanda, the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, had a lay follower named Gavesī who did not fulfil the moral precepts. By the lay follower Gavesī, Ānanda, about five hundred lay followers were acknowledged and encouraged, who did not fulfil the moral precepts. Then, Ānanda, this occurred to the lay follower Gavesī: 'I am very helpful to these five hundred lay followers, a forerunner, an instigator, and I do not fulfil the moral precepts, and these five hundred lay followers do not fulfil the moral precepts. Thus this is exactly equal, there is nothing exceeding; come, let me exceed.'

Then, Ānanda, the lay follower Gavesī approached those five hundred lay followers; having approached, he said this to those five hundred lay followers: 'From this day forth, venerables, remember me as one who fulfils the moral precepts!' Then, Ānanda, this occurred to those five hundred lay followers: 'The noble Gavesī has been very helpful to us, a forerunner, an instigator. If indeed the noble Gavesī will be one who fulfils the moral precepts, how much more then we!' Then, Ānanda, those five hundred lay followers approached the lay follower Gavesī; having approached, they said this to the lay follower Gavesī: 'From this day forth, let the noble Gavesī remember these five hundred lay followers too as ones who fulfil the moral precepts.' Then, Ānanda, this occurred to the lay follower Gavesī: 'I am very helpful to these five hundred lay followers, a forerunner, an instigator, and I fulfil the moral precepts, and these five hundred lay followers too fulfil the moral precepts. Thus this is exactly equal, there is nothing exceeding; come, let me exceed!'

Then, Ānanda, the lay follower Gavesī approached those five hundred lay followers; having approached, he said this to those five hundred lay followers: "From this day forth, venerables, remember me as one leading the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice." Then, Ānanda, this occurred to those five hundred lay followers: 'The noble Gavesī has been very helpful to us, a forerunner, an instigator. If the noble Gavesī will lead the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice, far less then we!" Then, Ānanda, those five hundred lay followers approached the lay follower Gavesī; having approached, they said this to the lay follower Gavesī: "From this day forth, let the noble Gavesī remember these five hundred lay followers too as ones leading the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice." Then, Ānanda, this occurred to the lay follower Gavesī: "I am indeed very helpful to these five hundred lay followers, a forerunner, an instigator. And I am one who fulfils the moral precepts. These five hundred lay followers too are ones who fulfil the moral precepts. And I am one leading the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice. These five hundred lay followers too are ones leading the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice. Thus this is exactly equal, there is nothing exceeding; come, let me exceed.'

Then, Ānanda, the lay follower Gavesī approached those five hundred lay followers; having approached, he said this to those five hundred lay followers: "From this day forth, venerables, remember me as one eating one meal a day, abstaining from eating at night, abstaining from eating at the improper time." Then, Ānanda, this occurred to those five hundred lay followers: "The noble Gavesī is indeed very helpful, a forerunner, an instigator. If the noble Gavesī will eat one meal a day, abstaining from eating at night, abstaining from eating at the improper time, far less then we!" Then, Ānanda, those five hundred lay followers approached the lay follower Gavesī; having approached, they said this to the lay follower Gavesī: "From this day forth, let the noble Gavesī remember these five hundred lay followers too as ones eating one meal a day, abstaining from eating at night, abstaining from eating at the improper time." Then, Ānanda, this occurred to the lay follower Gavesī: "I am indeed very helpful to these five hundred lay followers, a forerunner, an instigator. And I am one who fulfils the moral precepts. These five hundred lay followers too are ones who fulfil the moral precepts. And I am one leading the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice. These five hundred lay followers too are ones leading the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice. And I am one eating one meal a day, abstaining from eating at night, abstaining from eating at the improper time. These five hundred lay followers too are ones eating one meal a day, abstaining from eating at night, abstaining from eating at the improper time. Thus this is exactly equal, there is nothing exceeding; come, let me exceed.'

"Then, Ānanda, the lay follower Gavesī approached the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One; having approached, he said this to the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One - 'May I, venerable sir, receive the going forth in the presence of the Blessed One, may I receive the full ordination.' The lay follower Gavesī, Ānanda, received the going forth in the presence of the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, he received full ordination. Not long after being fully ordained, Ānanda, the monk Gavesī, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - that unsurpassed goal for the sake of which sons of good family rightly go forth from home into homelessness - the final goal of the holy life, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." And the monk Gavesī, Ānanda, became one of the Worthy Ones.

"Then, Ānanda, this occurred to those five hundred lay followers - 'The noble Gavesī has been very helpful to us, a forerunner, an instigator. If even the noble Gavesī will go forth from home into homelessness, having shaved off his hair and beard, having put on ochre robes, far less then we!' far less then we!" Then, Ānanda, those five hundred lay followers approached the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One; having approached, they said this to the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One - 'May we, venerable sir, receive the going forth in the presence of the Blessed One, may we receive the full ordination.' Those five hundred lay followers, Ānanda, received the going forth in the presence of the Blessed One Kassapa, the Worthy One, the Perfectly Self-awakened One, they received full ordination.

"Then, Ānanda, this occurred to the monk Gavesī - 'I am one who obtains at will, obtains without difficulty, obtains without trouble, this unsurpassed bliss of liberation. Oh, may these five hundred monks too be ones who obtain at will, obtain without difficulty, obtain without trouble, this unsurpassed bliss of liberation!' Then, Ānanda, those five hundred monks, dwelling withdrawn, diligent, ardent, and resolute, before long - that unsurpassed goal for the sake of which sons of good family rightly go forth from home into homelessness - the final goal of the holy life, in this very life, having realised by direct knowledge themselves, having attained, they dwelt. They directly knew: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.'"

"Thus indeed, Ānanda, those five hundred monks, with Gavesī as their chief, striving progressively higher and higher, progressively more sublime and more sublime, realised the unsurpassed liberation. Therefore, Ānanda, you should train thus - 'Striving progressively higher and higher, progressively more sublime and more sublime, we will realise the unsurpassed liberation.' Thus indeed, Ānanda, should you train." The tenth.

The Chapter on Lay Followers is third.

Its summary:

4.

The Chapter on Forest Dwellers

1.

The Discourse on the Forest Dweller

181. "Monks, there are these five forest-dwellers. Which five? One is a forest-dweller due to dullness and sheer delusion; one is a forest-dweller having evil desires, overcome by desire; one is a forest-dweller due to madness and derangement of the mind; one is a forest-dweller thinking 'It is praised by Buddhas and disciples of Buddhas'; one is a forest-dweller in dependence on just fewness of wishes, in dependence on just contentment, in dependence on just detachment, in dependence on just solitude, in dependence on just this being the purpose. These, monks, are the five forest-dwellers. Of these five forest-dwellers, monks, the forest-dweller who is a forest-dweller in dependence on just fewness of wishes, in dependence on just contentment, in dependence on just detachment, in dependence on just solitude, in dependence on just this being the purpose, is the foremost and the best and the chief and the highest and the most excellent among these five forest-dwellers.

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, of these five forest-dwellers, the forest-dweller who is a forest-dweller in dependence on just fewness of wishes, in dependence on just contentment, in dependence on just detachment, in dependence on just solitude, in dependence on just this being the purpose, is the foremost and the best and the chief and the highest and the most excellent among these five forest-dwellers." The first.

2.

Discourse on the Robe

182. "Monks, there are these five wearers of rag-robes. Which five? One is a wearer of rag-robes due to dullness and sheer delusion, etc. one is a wearer of rag-robes in dependence on just this being the purpose. These, monks, are the five wearers of rag-robes." The second.

3.

The Discourse on the Tree-Root Dweller

183. "Monks, there are these five tree-root dwellers. Which five? One is a tree-root dweller due to dullness and sheer delusion; etc. one is a tree-root dweller in dependence on just this being the purpose. These, monks, are the five tree-root dwellers." The third.

4.

The Discourse on the Cemetery Dweller

184. "Monks, there are these five cemetery dwellers. Which five? One is a cemetery dweller due to dullness and sheer delusion... etc... one is a cemetery dweller in dependence on just this being the purpose. These, monks, are the five cemetery dwellers." The fourth.

5.

The Discourse on the Open-Air Dweller

185. "These five, monks, are dwellers in the open air." Etc. The fifth.

6.

The Discourse on the Sitter

186. "These five, monks, are those who remain in a sitting position. Etc. The sixth.

7.

The Discourse on Using Any Spread

187. "Monks, there are these five who use whatever seat is assigned... etc. The seventh.

8.

The Discourse on Eating Once a Day

188. "These five, monks, are one-session eaters. Etc. The eighth.

9.

The Discourse on Not Eating After the Meal

189. "These five, monks, are those who eat after the meal... etc. The ninth.

10.

The Discourse on Eating from One Bowl

190. "Monks, there are these five who eat from one bowl only. Which five? One eats from one bowl only due to dullness and sheer delusion; one eats from one bowl only having evil desires, overcome by desire; one eats from one bowl only due to madness and derangement of the mind; one eats from one bowl only thinking 'It is praised by Buddhas and disciples of Buddhas'; one eats from one bowl only in dependence on just fewness of wishes, in dependence on just contentment, in dependence on just detachment, in dependence on just solitude, in dependence on just this being the purpose. These, monks, are the five who eat from one bowl only. Of these five who eat from one bowl only, monks, the one who eats from one bowl only in dependence on just fewness of wishes, in dependence on just contentment, in dependence on just detachment, in dependence on just solitude, in dependence on just this being the purpose, is the foremost and the best and the chief and the highest and the most excellent among these five who eat from one bowl only.

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, of these five who eat from one bowl only, the one who eats from one bowl only in dependence on just fewness of wishes, in dependence on just contentment, in dependence on just detachment, in dependence on just solitude, in dependence on just this being the purpose, is the foremost and the best and the chief and the highest and the most excellent among these five who eat from one bowl only." The tenth.

The Chapter on the Forest is fourth.

Its summary:

5.

The Chapter on Brahmins

1.

The Discourse on Soṇa

191. "Monks, these five ancient brahmin practices are now seen among dogs, not among brahmins. Which five? Formerly, monks, brahmins went only to a brahmin woman, not to a non-brahmin woman. Now, monks, brahmins go to a brahmin woman and also go to a non-brahmin woman. Now, monks, dogs go only to a bitch, not to a non-bitch. This, monks, is the first ancient brahmin practice now seen among dogs, not among brahmins.

"Formerly, monks, brahmins went to a brahmin woman only when she was in her season, not when she was out of season. Now, monks, brahmins go to a brahmin woman both when she is in her season and when she is out of season. Now, monks, dogs go to a bitch only when she is in her season, not when she is out of season. This, monks, is the second ancient brahmin practice now seen among dogs, not among brahmins.

"Formerly, monks, brahmins neither bought nor sold a brahmin woman; they set going communal life for connection only through mutual affection. Now, monks, brahmins both buy and sell a brahmin woman; they also set going communal life for connection through mutual affection. Now, monks, dogs neither buy nor sell a bitch; they set going communal life for connection only through mutual affection. This, monks, is the third ancient brahmin practice now seen among dogs, not among brahmins.

"Formerly, monks, brahmins did not make storage of wealth, grain, silver, or gold. Now, monks, brahmins make storage of wealth, grain, silver, and gold. Now, monks, dogs do not make storage of wealth, grain, silver, or gold. This, monks, is the fourth ancient brahmin practice now seen among dogs, not among brahmins.

"Formerly, monks, brahmins sought almsfood in the evening for the evening meal and in the morning for the morning meal. Now, monks, brahmins, having eaten as much as they like to fill their bellies, depart taking the remainder. Now, monks, dogs seek almsfood in the evening for the evening meal and in the morning for the morning meal. This, monks, is the fifth ancient brahmin practice now seen among dogs, not among brahmins. These, monks, are the five ancient brahmin practices now seen among dogs, not among brahmins." The first.

2.

The Discourse on the Brahmin Doṇa

192. Then the brahmin Doṇa 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 Doṇa said this to the Blessed One -

"I 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." "Do you too, Doṇa, claim to be a brahmin?" "If anyone, Master Gotama, speaking rightly would say - 'A brahmin well-born on both sides - on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth; a reciter, a bearer of the sacred texts, who has mastered the three Vedas together with their vocabularies and rituals, phonology and etymology, and the histories as a fifth, learned in verse, a grammarian, fully versed in worldly knowledge and the marks of a great man' - it is of me indeed, Master Gotama, that one speaking rightly would say this. For I, Master Gotama, am a brahmin well-born on both sides - on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth; a reciter, a bearer of the sacred texts, who has mastered the three Vedas together with their vocabularies and rituals, phonology and etymology, and the histories as a fifth, learned in verse, a grammarian, fully versed in worldly knowledge and the marks of a great man."

"Those, Doṇa, who were the ancient sages of the brahmins, the makers of the sacred hymns, the transmitters of the sacred hymns, whose ancient hymn passages are now sung, recited, and collected by the brahmins of today, who sing along with them, recite along with them, repeat what was spoken, recite what was recited, teach what was taught, as follows - Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu; they declared these five types of brahmins - one equal to Brahmā, one equal to a god, one who keeps the boundaries, one who has broken the boundaries, and a brahmin outcast as the fifth. Which of them are you, Doṇa?"

"We do not know, Master Gotama, these five types of brahmins; we only know ourselves as brahmins. It would be good if Master Gotama would teach me the Teaching in such a way that I might know these five types of brahmins." "If so, brahmin, listen, pay close attention; I will speak." "Yes, sir," the brahmin Doṇa assented to the Blessed One. The Blessed One said this -

"And how, Doṇa, is a brahmin equal to Brahmā? Here, Doṇa, a brahmin is well-born on both sides - on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth. He practises the holy life of a student for forty-eight years, studying the sacred hymns. Having practised the holy life of a student for forty-eight years, having studied the sacred hymns, he seeks a teacher's fee for his teacher by the Teaching alone, not by what is not the Teaching.

"And there, Doṇa, what is the rule? Not by farming, not by trade, not by cattle-herding, not by archery, not by government service, not by some other craft, but only by going about for alms, not despising the bowl. He, having handed over the teacher's fee to the teacher, having shaved off his hair and beard, having put on ochre robes, goes forth from home into homelessness. He, having thus gone forth, 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, etc. altruistic joy... He dwells having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will. He, having developed these four divine abidings, upon the body's collapse at death, is reborn in a fortunate realm, in the Brahma world. Thus indeed, Doṇa, a brahmin is equal to Brahmā.

"And how, Doṇa, is a brahmin equal to a god? Here, Doṇa, a brahmin is well-born on both sides - on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth. He practises the holy life of a student for forty-eight years, studying the sacred hymns. Having practised the holy life of a student for forty-eight years, having studied the sacred hymns, he seeks a teacher's fee for his teacher by the Teaching alone, not by what is not the Teaching. And there, Doṇa, what is the rule? Not by farming, not by trade, not by cattle-herding, not by archery, not by government service, not by some other craft, but only by going about for alms, not despising the bowl. He, having handed over the teacher's fee to the teacher, seeks a wife by the rule alone, not by what is not the rule.

"And there, Doṇa, what is the rule? Not by buying, not by selling, but only a brahmin woman given with water. He goes only to a brahmin woman, he does not go to a warrior woman, not to a merchant woman, not to a worker woman, not to an outcaste woman, not to a hunter woman, not to a basket-weaver woman, not to a chariot-maker woman, not to a refuse-scavenger woman; he does not go to a pregnant woman, he does not go to one who is nursing, he does not go to one who is out of season. And why, Doṇa, does a brahmin not go to a pregnant woman? If, Doṇa, a brahmin goes to a pregnant woman, that young man or young woman is called one born in excrement. Therefore, Doṇa, a brahmin does not go to a pregnant woman. And why, Doṇa, does a brahmin not go to one who is nursing? If, Doṇa, a brahmin goes to one who is nursing, that young man or young woman is called one oppressed by impurity. Therefore, Doṇa, a brahmin does not go to one who is nursing. For him that brahmin woman is not for the purpose of sensual pleasure, not for the purpose of sport, not for the purpose of delight; the brahmin woman is for the brahmin only for the purpose of offspring. He, having produced offspring, having shaved off his hair and beard, having put on ochre robes, goes forth from home into homelessness. He, having thus gone forth, quite secluded from sensual pleasures, etc. he enters and dwells in the fourth meditative absorption. He, having developed these four meditative absorptions, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. Thus indeed, Doṇa, a brahmin is equal to a god.

"And how, Doṇa, is a brahmin one who keeps within the boundary? Here, Doṇa, a brahmin is well-born on both sides - on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth. He practises the holy life of a student for forty-eight years, studying the sacred hymns. Having practised the holy life of a student for forty-eight years, having studied the sacred hymns, he seeks a teacher's fee for his teacher by the Teaching alone, not by what is not the Teaching. And there, Doṇa, what is the rule? Not by farming, not by trade, not by cattle-herding, not by archery, not by government service, not by some other craft, but only by going about for alms, not despising the bowl. He, having handed over the teacher's fee to the teacher, seeks a wife by the rule alone, not by what is not the rule.

"And there, Doṇa, what is the rule? Not by buying, not by selling, but only a brahmin woman given with water. He goes only to a brahmin woman, he does not go to a warrior woman, not to a merchant woman, not to a worker woman, not to an outcaste woman, not to a hunter woman, not to a basket-weaver woman, not to a chariot-maker woman, not to a refuse-scavenger woman; he does not go to a pregnant woman, he does not go to one who is nursing, he does not go to one who is out of season. And why, Doṇa, does a brahmin not go to a pregnant woman? If, Doṇa, a brahmin goes to a pregnant woman, that young man or young woman is called one born in excrement. Therefore, Doṇa, a brahmin does not go to a pregnant woman. And why, Doṇa, does a brahmin not go to one who is nursing? If, Doṇa, a brahmin goes to one who is nursing, that young man or young woman is called one oppressed by impurity. Therefore, Doṇa, a brahmin does not go to one who is nursing. For him that brahmin woman is not for the purpose of sensual pleasure, not for the purpose of sport, not for the purpose of delight; the brahmin woman is for the brahmin only for the purpose of offspring. He, having produced sexual intercourse, desiring that very enjoyment of a son, dwells in the household; he does not go forth from home into homelessness. He remains within the boundary of the ancient brahmins; he does not transgress it. 'The brahmin, remaining within the boundary of the ancient brahmins, does not transgress it' - therefore, Doṇa, a brahmin is called one who keeps within the boundary. Thus indeed, Doṇa, a brahmin is one who keeps within the boundary.

"And how, Doṇa, is a brahmin one who has broken the boundary? Here, Doṇa, a brahmin is well-born on both sides - on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth. He practises the holy life of a student for forty-eight years, studying the sacred hymns. Having practised the holy life of a student for forty-eight years, having studied the sacred hymns, he seeks a teacher's fee for his teacher by the Teaching alone, not by what is not the Teaching.

"And there, Doṇa, what is the rule? Not by farming, not by trade, not by cattle-herding, not by archery, not by government service, not by some other craft, but only by going about for alms, not despising the bowl. He, having handed over the teacher's fee to his teacher, seeks a wife both by the rule and by what is not the rule, both by purchase and by sale, and also a brahmin woman given with water. He goes to a brahmin woman and also goes to a warrior woman and also goes to a merchant woman and also goes to a worker woman and also goes to an outcaste woman and also goes to a hunter's woman and also goes to a basket-maker's woman and also goes to a chariot-maker's woman and also goes to a refuse-scavenger's woman and also goes to a pregnant woman and also goes to a nursing woman and also goes to a woman in season and also goes to a woman out of season. His brahmin wife is for the purpose of sensual pleasure and also for the purpose of sport and also for the purpose of delight and also for the purpose of offspring; the brahmin's brahmin wife is such. He does not remain within the boundary of the ancient brahmins; he transgresses it. 'The brahmin, not remaining within the boundary of the ancient brahmins, transgresses it' - therefore, Doṇa, a brahmin is called one who has broken the boundary. Thus indeed, Doṇa, a brahmin is one who has broken the boundary.

"And how, Doṇa, is a brahmin a brahmin-outcast? Here, Doṇa, a brahmin is well-born on both sides - on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth. He practises the holy life of a student for forty-eight years, studying the sacred hymns. Having practised the holy life of a student for forty-eight years, having studied the sacred hymns, he seeks a teacher's fee for his teacher either righteously or unrighteously, either by ploughing or by trade or by cattle-keeping or by archery or by government service or by some other craft, or even by the practice of going for alms, not despising the bowl.

"Having given the teacher's fee to his teacher, he seeks a wife either righteously or unrighteously, either by purchase or by sale, even a brahmin woman given with water. He goes to a brahmin woman and also goes to a warrior woman and also goes to a merchant woman and also goes to a worker woman and also goes to an outcaste woman and also goes to a hunter's woman and also goes to a basket-maker's woman and also goes to a chariot-maker's woman and also goes to a refuse-scavenger's woman and also goes to a pregnant woman and also goes to a nursing woman and also goes to a woman in season and also goes to a woman out of season. His brahmin wife is for the purpose of sensual pleasure and also for the purpose of sport and also for the purpose of delight and also for the purpose of offspring; the brahmin's brahmin wife is such. He earns his living by all kinds of work. The brahmins say this to him - 'Why does the venerable one, claiming to be a brahmin, earn his living by all kinds of work?' He speaks thus: 'Just as, my dear, fire burns what is pure and burns what is impure, yet fire is not defiled by that; just so, my dear, even if a brahmin earns his living by all kinds of work, the brahmin is not defiled by that.' 'He earns his living by all kinds of work' - therefore, Doṇa, a brahmin is called a brahmin-outcast. Thus, Doṇa, a brahmin is a brahmin-outcast.

"Those, Doṇa, who were the ancient sages of the brahmins, the makers of the sacred hymns, the transmitters of the sacred hymns, whose ancient hymn passages are now sung, recited, and collected by the brahmins of today, who sing along with them, recite along with them, repeat what was spoken, recite what was recited, teach what was taught, as follows - Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu; they declare these five kinds of brahmins - one equal to Brahmā, one equal to a god, one who keeps the boundaries, one who has broken the boundaries, and a brahmin outcast as the fifth. Which of them are you, Doṇa?"

"This being so, Master Gotama, we do not even fulfil the brahmin-outcast. 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 second.

3.

The Discourse to Saṅgārava

193. Then the brahmin Saṅgārava 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 Saṅgārava said this to the Blessed One - "What now, Master Gotama, is the cause, what is the condition, whereby sometimes sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied? But what, Master Gotama, is the cause, what is the condition, whereby sometimes sacred verses that have not been studied for a long time come to mind, how much more those that have been studied?"

"At the time, brahmin, when one dwells with a mind pervaded by sensual lust, overcome by sensual lust, and does not understand as it really is the escape from arisen sensual lust, at that time one does not understand and does not see one's own welfare as it really is, at that time one does not understand and does not see the welfare of others as it really is, at that time one does not understand and does not see the welfare of both as it really is, sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied. Just as, brahmin, a bowl of water mixed with lac or turmeric or indigo or crimson. There a man with eyes, reviewing his own facial reflection, would not understand and would not see it as it really is. Just so, brahmin, at the time when one dwells with a mind pervaded by sensual lust, overcome by sensual lust, and does not understand as it really is the escape from arisen sensual lust, at that time one does not understand and does not see one's own welfare as it really is, the welfare of others etc. the welfare of both at that time one does not understand and does not see as it really is, sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied.

"Furthermore, brahmin, at the time when one dwells with a mind pervaded by anger, overcome by anger, and does not understand as it really is the escape from arisen anger, at that time one does not understand and does not see one's own welfare as it really is, the welfare of others etc. the welfare of both at that time one does not understand and does not see as it really is, sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied. Just as, brahmin, a bowl of water heated by fire, boiling, producing hot steam. There a man with eyes, reviewing his own facial reflection, would not understand and would not see it as it really is. Just so, brahmin, at the time when one dwells with a mind pervaded by anger, overcome by anger, and does not understand as it really is the escape from arisen anger, at that time one does not understand and does not see one's own welfare as it really is, the welfare of others etc. the welfare of both at that time one does not understand and does not see as it really is, sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied.

"Furthermore, brahmin, at the time when one dwells with a mind pervaded by sloth and torpor, overcome by sloth and torpor, and does not understand as it really is the escape from arisen sloth and torpor, at that time one does not understand and does not see one's own welfare as it really is, the welfare of others etc. the welfare of both at that time one does not understand and does not see as it really is, sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied. Just as, brahmin, a bowl of water covered over with moss and aquatic plants. There a man with eyes, reviewing his own facial reflection, would not understand and would not see it as it really is. Just so, brahmin, at the time when one dwells with a mind pervaded by sloth and torpor, overcome by sloth and torpor, and does not understand as it really is the escape from arisen sloth and torpor, at that time one does not understand and does not see one's own welfare as it really is, the welfare of others etc. the welfare of both at that time one does not understand and does not see as it really is, sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied.

"Furthermore, brahmin, at the time when one dwells with a mind pervaded by restlessness and remorse, overcome by restlessness and remorse, and does not understand as it really is the escape from arisen restlessness and remorse, at that time one does not understand and does not see one's own welfare as it really is, the welfare of others etc. the welfare of both at that time one does not understand and does not see as it really is, sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied. Just as, brahmin, a bowl of water stirred by the wind, agitated, swaying, producing waves. There a man with eyes, reviewing his own facial reflection, would not understand and would not see it as it really is. Just so, brahmin, at the time when one dwells with a mind pervaded by restlessness and remorse, overcome by restlessness and remorse, and does not understand as it really is the escape from arisen restlessness and remorse, at that time one does not understand and does not see one's own welfare as it really is, the welfare of others etc. the welfare of both at that time one does not understand and does not see as it really is, sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied.

"Furthermore, brahmin, at the time when he dwells with a mind pervaded by sceptical doubt, overcome by sceptical doubt, and he does not understand as it really is the escape from arisen sceptical doubt, at that time he does not understand and does not see as it really is his own welfare, nor the welfare of others, etc. the welfare of both at that time one does not understand and does not see as it really is, sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied. Just as, brahmin, a bowl of water turbid, stirred up, become muddy, placed in darkness. There a man with eyes, reviewing his own facial reflection, would not understand and would not see it as it really is. Just so, brahmin, at the time when he dwells with a mind pervaded by sceptical doubt, overcome by sceptical doubt, and he does not understand as it really is the escape from arisen sceptical doubt, at that time he does not understand and does not see as it really is his own welfare, nor the welfare of others, etc. the welfare of both at that time one does not understand and does not see as it really is, sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied.

"But at the time, brahmin, when he does not dwell with a mind pervaded by sensual lust, nor overcome by sensual lust, and he understands as it really is the escape from arisen sensual lust, at that time he understands and sees as it really is his own welfare, at that time he understands and sees as it really is the welfare of others, at that time he understands and sees as it really is the welfare of both; sacred verses that have not been studied for a long time come to mind, how much more those that have been studied. Just as, brahmin, a bowl of water unmixed with lac or turmeric or indigo or crimson. There a man with eyes, reviewing his own facial reflection, would understand and would see it as it really is. Just so, brahmin, at the time when he does not dwell with a mind pervaded by sensual lust, etc.

"Furthermore, brahmin, at the time when he does not dwell with a mind pervaded by anger, etc. just as, brahmin, a bowl of water not heated by fire, not boiling, not producing hot steam. There a man with eyes, reviewing his own facial reflection, would understand and would see it as it really is. Just so, brahmin, at the time when he does not dwell with a mind pervaded by anger, etc.

"Furthermore, brahmin, at the time when he does not dwell with a mind pervaded by sloth and torpor, etc. just as, brahmin, a bowl of water not covered over by moss and aquatic plants. There a man with eyes, reviewing his own facial reflection, would understand and would see it as it really is. Just so, brahmin, at the time when he does not dwell with a mind pervaded by sloth and torpor, etc.

"Furthermore, brahmin, at the time when he does not dwell with a mind pervaded by restlessness and remorse, etc. just as, brahmin, a bowl of water not stirred by the wind, not agitated, not swaying, not producing waves. There a man with eyes, reviewing his own facial reflection, would understand and would see it as it really is. Just so, brahmin, at the time when he does not dwell with a mind pervaded by restlessness and remorse, etc.

"Furthermore, brahmin, at the time when he does not dwell with a mind pervaded by sceptical doubt, nor overcome by sceptical doubt, and he understands as it really is the escape from arisen sceptical doubt, at that time he understands and sees as it really is his own welfare, at that time he understands and sees as it really is the welfare of others, at that time he understands and sees as it really is the welfare of both; sacred verses that have not been studied for a long time come to mind, how much more those that have been studied. Just as, brahmin, a bowl of water clear, bright, undisturbed, placed in the light. There a man with eyes, reviewing his own facial reflection, would understand and would see it as it really is. Just so, brahmin, at the time when he does not dwell with a mind pervaded by sceptical doubt, nor overcome by sceptical doubt, and he understands as it really is the escape from arisen sceptical doubt, at that time he understands and sees as it really is his own welfare, nor the welfare of others, etc. nor the welfare of both at that time he understands and sees as it really is; sacred verses that have not been studied for a long time come to mind, how much more those that have been studied.

"This, brahmin, is the cause, this is the condition, whereby sometimes sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied. But this, brahmin, is the cause, this is the condition, whereby sometimes sacred verses that have not been studied for a long time come to mind, how much more those that have been studied."

"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 third.

4.

The Discourse to Kāraṇapālī

194. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Now at that time the brahmin Kāraṇapālī was having work done for the Licchavis. The brahmin Kāraṇapālī saw the brahmin Piṅgiyānī coming from afar; having seen the brahmin Piṅgiyānī, he said this -

"Well now, from where is the venerable Piṅgiyānī coming in the middle of the day?" "I am coming from here, sir, from the presence of the ascetic Gotama." "What does the venerable Piṅgiyānī think about the ascetic Gotama's lucidity of wisdom? He is wise, I imagine?" "Who am I, sir, and who could know the ascetic Gotama's lucidity of wisdom! Surely he who could know the ascetic Gotama's lucidity of wisdom would himself be such as he!" "Indeed the venerable Piṅgiyānī praises the ascetic Gotama with lofty praise." "Who am I, sir, and who could praise the ascetic Gotama! That Master Gotama is praised by the praised, the foremost among gods and humans." "But seeing what reason is the venerable Piṅgiyānī thus confident in the ascetic Gotama?"

"Just as, sir, a man satisfied with the finest flavours does not long for other inferior flavours; just so indeed, sir, from whatever source one hears the Teaching of that Master Gotama - whether from discourses, whether from poems, whether from explanations, whether from marvellous teachings - from that source one does not long for the doctrines of various other ascetics and brahmins.

"Just as, sir, a man overcome by hunger and weakness might come upon a honey-ball. From wherever he might taste it, he would obtain a sweet, delicious flavour; just so indeed, sir, from whatever source one hears the Teaching of that Master Gotama - whether from discourses, whether from poems, whether from explanations, whether from marvellous teachings - from that source one obtains satisfaction, one obtains confidence of mind.

"Just as, sir, a man might come upon a piece of sandalwood - whether of yellow sandalwood or of red sandalwood. From wherever he might smell it - whether from the root, whether from the middle, whether from the top - he would obtain a fragrant, delicious scent; just so indeed, sir, from whatever source one hears the Teaching of that Master Gotama - whether from discourses, whether from poems, whether from explanations, whether from marvellous teachings - from that source one attains gladness, one attains pleasure.

"Just as, friend, a man who is sick, afflicted, severely ill. A skilled physician might remove his illness with reason and cause; just so indeed, sir, from whatever source one hears the Teaching of that Master Gotama - whether from discourses, whether from poems, whether from explanations, whether from marvellous teachings - from that source sorrow, lamentation, suffering, displeasure and anguish pass away.

"Just as, friend, there might be a pond with clear water, with sweet water, with cool water, with pure water, with good fords, delightful. Then a man might come along, overcome by heat, afflicted by heat, weary, thirsty and parched. He, having plunged into that pond, having bathed and drunk, might allay all disturbance, weariness and fever. Just so indeed, friend, from whatever source one hears the Teaching of that Master Gotama - whether from discourses, whether from poems, whether from explanations, whether from marvellous teachings - from that source all disturbance, weariness and fever are allayed."

When this was said, the brahmin Kāraṇapālī, having risen from his seat, having arranged his upper robe on one shoulder, having placed his right knee on the ground, having extended joined palms in salutation towards the Blessed One, uttered an inspired utterance three times -

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

5.

The Discourse to Piṅgiyānī

195. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Now at that time about five hundred Licchavis were attending upon the Blessed One. Some Licchavis were blue, of blue complexion, with blue clothes and blue ornaments; some Licchavis were yellow, of yellow complexion, with yellow clothes and yellow ornaments; some Licchavis were red, of red complexion, with red clothes and red ornaments; some Licchavis were white, of white complexion, with white clothes and white ornaments. There the Blessed One outshone them in beauty and glory.

Then the brahmin Piṅgiyānī, having risen from his seat, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One - "It occurs to me, Blessed One, it occurs to me, Fortunate One." "Let it occur to you, Piṅgiyānī" - the Blessed One said. Then the brahmin Piṅgiyānī praised the Blessed One face to face with a fitting verse -

Then those Licchavis clothed the brahmin Piṅgiyānī with five hundred upper robes. Then the brahmin Piṅgiyānī clothed the Blessed One with those five hundred upper robes.

Then the Blessed One said this to those Licchavis - "The manifestation of five treasures, Licchavis, is rare in the world. Which five? The manifestation of a Tathāgata, a Worthy One, a Perfectly Self-awakened One is rare in the world. A person who teaches the Teaching and discipline proclaimed by the Tathāgata is rare in the world. A person who understands the Teaching and discipline proclaimed by the Tathāgata when taught is rare in the world. A person who understands the Teaching and discipline proclaimed by the Tathāgata when taught and practises in accordance with the Teaching is rare in the world. A grateful and thankful person is rare in the world. The manifestation of these five treasures, Licchavis, is rare in the world." The fifth.

6.

The Discourse on the Great Dreams

196. "Monks, to the Tathāgata, the Worthy One, the Perfectly Self-awakened One, before the enlightenment, while still unenlightened, being just a Bodhisatta, five great dreams appeared. Which five? Monks, to the Tathāgata, the Worthy One, the Perfectly Self-awakened One, before the enlightenment, while still unenlightened, being just a Bodhisatta, this great earth was a great bed, the Himalaya, the king of mountains, was a pillow, the left hand was laid down in the eastern ocean, the right hand was laid down in the western ocean, both feet were laid down in the southern ocean. Monks, to the Tathāgata, the Worthy One, the Perfectly Self-awakened One, before the enlightenment, while still unenlightened, being just a Bodhisatta, this first great dream appeared.

"Furthermore, monks, to the Tathāgata, the Worthy One, the Perfectly Self-awakened One, before the enlightenment, while still unenlightened, being just a Bodhisatta, a variety of grass called tiriyā, having grown up from the navel, stood reaching up to the sky. Monks, to the Tathāgata, the Worthy One, the Perfectly Self-awakened One, before the enlightenment, while still unenlightened, being just a Bodhisatta, this second great dream appeared.

"Furthermore, monks, to the Tathāgata, the Worthy One, the Perfectly Self-awakened One, before the enlightenment, while still unenlightened, being just a Bodhisatta, white worms with black heads, having climbed up from the feet, covered up to the knee-caps. Monks, to the Tathāgata, the Worthy One, the Perfectly Self-awakened One, before the enlightenment, while still unenlightened, being just a Bodhisatta, this third great dream appeared.

"Furthermore, monks, to the Tathāgata, the Worthy One, the Perfectly Self-awakened One, before the enlightenment, while still unenlightened, being just a Bodhisatta, four birds of different colours, having come from the four directions, having fallen at his feet, became all white. Monks, to the Tathāgata, the Worthy One, the Perfectly Self-awakened One, before the enlightenment, while still unenlightened, being just a Bodhisatta, this fourth great dream appeared.

"Furthermore, monks, the Tathāgata, the Worthy One, the Perfectly Self-awakened One, before the enlightenment, while still unenlightened, being just a Bodhisatta, walked back and forth on top of a great mountain of dung, not being soiled by the dung. Monks, to the Tathāgata, the Worthy One, the Perfectly Self-awakened One, before the enlightenment, while still unenlightened, being just a Bodhisatta, this fifth great dream appeared.

"That, monks, to the Tathāgata, the Worthy One, the Perfectly Self-awakened One, before the enlightenment, while still unenlightened, being just a Bodhisatta, this great earth was a great bed, the Himalaya, the king of mountains, was a pillow, the left hand was laid down in the eastern ocean, the right hand was laid down in the western ocean, both feet were laid down in the southern ocean; monks, by the Tathāgata, the Worthy One, the Perfectly Self-awakened One, the unsurpassed perfect enlightenment was fully awakened to. For that full awakening, this first great dream appeared.

"That, monks, to the Tathāgata, the Worthy One, the Perfectly Self-awakened One, before the enlightenment, while still unenlightened, being just a Bodhisatta, a variety of grass called tiriyā, having grown up from the navel, stood reaching up to the sky; monks, by the Tathāgata, the Worthy One, the Perfectly Self-awakened One, having fully awakened to the noble eightfold path, it was well proclaimed as far as gods and humans. For that full awakening, this second great dream appeared.

"That, monks, to the Tathāgata, the Worthy One, the Perfectly Self-awakened One, before the enlightenment, while still unenlightened, being just a Bodhisatta, white worms with black heads, having climbed up from the feet, covered up to the knee-caps; monks, many householders clad in white have gone for refuge to the Tathāgata for life. For that full awakening, this third great dream appeared.

"That, monks, to the Tathāgata, the Worthy One, the Perfectly Self-awakened One, before the enlightenment, while still unenlightened, being just a Bodhisatta, four birds of different colours, having come from the four directions, having fallen at his feet, became all white; monks, these four castes - nobles, brahmins, merchants, and workers - having gone forth from home into homelessness in the Teaching and discipline proclaimed by the Tathāgata, realise the unsurpassed liberation. For that full awakening, this fourth great dream appeared.

"That, monks, the Tathāgata, the Worthy One, the Perfectly Self-awakened One, before the enlightenment, while still unenlightened, being just a Bodhisatta, walked back and forth on top of a great mountain of dung, not being soiled by the dung; monks, the Tathāgata is an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick; the Tathāgata consumes that not greedy, not infatuated, not transgressing, seeing the danger, with wisdom of escape. For that full awakening, this fifth great dream appeared.

"Monks, to the Tathāgata, the Worthy One, the Perfectly Self-awakened One, before the enlightenment, while still unenlightened, being just a Bodhisatta, these five great dreams appeared." The sixth.

7.

The Discourse on the Rains Retreat

197. "Monks, there are these five obstacles to rain, which sign-readers do not know, where the vision of sign-readers does not enter. Which five? Above, monks, in space, the heat element becomes agitated. Because of that, arisen clouds disperse. This, monks, is the first obstacle to rain, which sign-readers do not know, where the vision of sign-readers does not enter.

"Furthermore, monks, above in space, the air element becomes agitated. Because of that, arisen clouds disperse. This, monks, is the second obstacle to rain, which sign-readers do not know, where the vision of sign-readers does not enter.

"Furthermore, monks, Rāhu, the lord of titans, having received water with his hand, throws it into the great ocean. This, monks, is the third obstacle to rain, which sign-readers do not know, where the vision of sign-readers does not enter.

"Furthermore, monks, the rain cloud gods are heedless. This, monks, is the fourth obstacle to rain, which sign-readers do not know, where the vision of sign-readers does not enter.

"Furthermore, monks, human beings are unrighteous. This, monks, is the fifth obstacle to rain, which sign-readers do not know, where the vision of sign-readers does not enter. These, monks, are the five obstacles to rain, which sign-readers do not know, where the vision of sign-readers does not enter." The seventh.

8.

The Discourse on Speech

198. "Monks, speech possessed of five factors is well spoken, not badly spoken, blameless and beyond reproach by the wise. Which five? It is spoken at the proper time, it is spoken truthfully, it is spoken smoothly, it is spoken beneficially, and it is spoken with a mind of friendliness. Monks, speech possessed of these five factors is well spoken, not badly spoken, blameless and beyond reproach by the wise." The eighth.

9.

The Discourse on the Family

199. "When, monks, moral ones gone forth approach a family, there human beings generate much merit by five means. Which five? At the time, monks, when human beings, having seen moral ones gone forth approaching a family, gladden their minds, that family at that time is practicing the practice leading to heaven.

"At the time, monks, when human beings, as moral ones gone forth are approaching a family, rise up in respect, pay respect, and give a seat, that family at that time is practicing the practice conducive to noble birth.

"At the time, monks, when human beings, as moral ones gone forth are approaching a family, remove the stain of stinginess, that family at that time is practicing the practice conducive to being influential.

"At the time, monks, when human beings, as moral ones gone forth are approaching a family, share according to their ability, according to their strength, that family at that time is practicing the practice conducive to great wealth.

"At the time, monks, when human beings, as moral ones gone forth are approaching a family, interrogate, ask questions, and listen to the Teaching, that family at that time is practicing the practice conducive to great wisdom. When, monks, moral ones gone forth approach a family, there human beings generate much merit by these five means." The ninth.

10.

The Discourse on Sending Away

200. "There are these five elements involving escape, monks. What five? Here, monks, when a monk attends to sensual pleasure, his mind does not spring forward towards sensual pleasures, does not become clear, does not become settled, does not become liberated. But when he attends to renunciation, his mind springs forward towards renunciation, becomes clear, becomes settled, becomes liberated. That mind of his is well gone, well developed, well emerged, well liberated, well unbound from sensual pleasures; and whatever mental corruptions, vexations, and fevers arise conditioned by sensual pleasures, he is freed from them; he does not feel that feeling. This is declared to be the escape from sensual pleasures.

"Furthermore, monks, when a monk attends to anger, his mind does not spring forward towards anger, does not become clear, does not become settled, does not become liberated. But when he attends to non-anger, his mind springs forward towards non-anger, becomes clear, becomes settled, becomes liberated. That mind of his is well gone, well developed, well emerged, well liberated, well unbound from anger; and whatever mental corruptions, vexations, and fevers arise conditioned by anger, he is freed from them; he does not feel that feeling. This is declared to be the escape from anger.

"Furthermore, monks, when a monk attends to harming, his mind does not spring forward towards harming, does not become clear, does not become settled, does not become liberated. But when he attends to non-harming, his mind springs forward towards non-harming, becomes clear, becomes settled, becomes liberated. That mind of his is well gone, well developed, well emerged, well liberated, well unbound from harming; and whatever mental corruptions, vexations, and fevers arise conditioned by harming, he is freed from them; he does not feel that feeling. This is declared to be the escape from harming.

"Furthermore, monks, when a monk attends to material form, his mind does not spring forward towards material form, does not become clear, does not become settled, does not become liberated. But when he attends to the immaterial, his mind springs forward towards the immaterial, becomes clear, becomes settled, becomes liberated. That mind of his is well gone, well developed, well emerged, well liberated, well unbound from material forms; and whatever mental corruptions, vexations, and fevers arise conditioned by material form, he is freed from them; he does not feel that feeling. This is declared to be the escape from material forms.

"Furthermore, monks, when a monk attends to identity, his mind does not spring forward towards identity, does not become clear, does not become settled, does not become liberated. But when he attends to the cessation of identity, his mind springs forward towards the cessation of identity, becomes clear, becomes settled, becomes liberated. That mind of his is well gone, well developed, well emerged, well liberated, well unbound from identity; and whatever mental corruptions, vexations, and fevers arise conditioned by identity, he is freed from them; he does not feel that feeling. This is declared to be the escape from identity.

"For him, delight in sensual pleasure does not underlie, delight in anger does not underlie, delight in harming does not underlie, delight in material form does not underlie, delight in identity does not underlie; through the non-underlying of delight in sensual pleasure, through the non-underlying of delight in anger, through the non-underlying of delight in harming, through the non-underlying of delight in material form, through the non-underlying of delight in identity. This is called, monks, a monk without underlying tendency, who has cut off craving, turned back the mental fetters, through the complete full realization of conceit has made an end of suffering. These, monks, are the five elements involving escape." The tenth.

The Chapter on Brahmins is fifth.

Its summary:

The Fourth Fifty is complete.

5.

The Fifth Fifty

1.

The Chapter on Kimila

1.

The Discourse on Kimila

201. On one occasion the Blessed One was dwelling at Kimilā in the Bamboo Grove. Then the Venerable Kimila 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 Kimila said this to the Blessed One - "What now, venerable sir, is the cause, what is the condition, whereby when the Tathāgata has attained final Nibbāna the Good Teaching does not last long?" "Here, Kimila, when the Tathāgata has attained final Nibbāna, monks, nuns, male lay followers, and female lay followers dwell disrespectful and not deferential towards the Teacher, dwell disrespectful and not deferential towards the Teaching, dwell disrespectful and not deferential towards the Community, dwell disrespectful and not deferential towards the training, dwell disrespectful and not deferential towards one another. This, Kimila, is the cause, this is the condition, whereby when the Tathāgata has attained final Nibbāna the Good Teaching does not last long."

"But what, venerable sir, is the cause, what is the condition, whereby when the Tathāgata has attained final Nibbāna the Good Teaching lasts long?" "Here, Kimila, when the Tathāgata has attained final Nibbāna, monks, nuns, male lay followers, and female lay followers dwell respectful and deferential towards the Teacher, dwell respectful and deferential towards the Teaching, dwell respectful and deferential towards the Community, dwell respectful and deferential towards the training, dwell respectful and deferential towards one another. This, Kimila, is the cause, this is the condition, whereby when the Tathāgata has attained final Nibbāna the Good Teaching lasts long." The first.

2.

The Discourse on Hearing the Dhamma

202. "Monks, there are these five benefits of hearing the teaching. Which five? One hears what has not been heard, one purifies what has been heard, one removes uncertainty, one makes one's view straight, one's mind becomes confident. These, monks, are the five benefits of hearing the teaching." The second.

3.

The Discourse on the Thoroughbred Horse

203. "Monks, a king's good thoroughbred horse possessed of five factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself.

"Which five? Rectitude, speed, gentleness, patience, and meekness - Monks, a king's good thoroughbred horse possessed of these five 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 five qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.

"Which five? Rectitude, speed, gentleness, patience, and meekness - Monks, a monk possessed of these five qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world." The third.

4.

The Discourse on the Powers

204. "There are, monks, these five powers. Which five? The power of faith, the power of shame, the power of moral fear, the power of energy, the power of wisdom - these, monks, are the five powers." The fourth.

5.

The Discourse on Mental Rigidity

205. "Monks, there are these five mental rigidities. Which five? Here, monks, a monk is uncertain about the Teacher, doubts sceptically, does not resolve upon it, is not confident. Monks, a monk who is uncertain about the Teacher, doubts sceptically, does not resolve upon it, is not confident, his mind does not incline to ardour, to pursuit, to perseverance, to striving. One whose mind does not incline to ardour, to pursuit, to perseverance, to striving - this is the first mental rigidity.

"Furthermore, monks, a monk is uncertain about the Teaching, etc. is uncertain about the Community, etc. is uncertain about the training, etc. is angry towards his fellows in the holy life, displeased, with a struck mind, with barrenness arisen. Monks, a monk who is angry towards his fellows in the holy life, displeased, with a struck mind, with barrenness arisen, his mind does not incline to ardour, to pursuit, to perseverance, to striving. One whose mind does not incline to ardour, to pursuit, to perseverance, to striving - this is the fifth mental rigidity. These, monks, are the five mental rigidities." The fifth.

6.

The Discourse on Shackles

206. "Monks, there are these five bondages of mind. Which five? Here, monks, a monk is not free from lust towards sensual pleasures, with non-disappearance of desire, with non-disappearance of affection, with non-disappearance of thirst, with non-disappearance of fever, with non-disappearance of craving. Monks, a monk who is not free from lust towards sensual pleasures, with non-disappearance of desire, with non-disappearance of affection, with non-disappearance of thirst, with non-disappearance of fever, with non-disappearance of craving, his mind does not incline to ardour, to pursuit, to perseverance, to striving. One whose mind does not incline to ardour, to pursuit, to perseverance, to striving - this is the first bondage of mind.

"Furthermore, monks, a monk is not free from lust towards the body... etc. is not free from lust towards material form... etc. having eaten as much as he likes to fill his belly, dwells devoted to the pleasure of sleeping, the pleasure of lying on his side, the pleasure of torpor... etc. lives the holy life having aspired to a certain order of gods - 'By this morality or by this ascetic practice or by this austerity or by this holy life I shall become a god or an inferior deity.' Monks, a monk who lives the holy life having aspired to a certain order of gods - 'By this morality or by this ascetic practice or by this austerity or by this holy life I shall become a god or an inferior deity,' his mind does not incline to ardour, to pursuit, to perseverance, to striving. One whose mind does not incline to ardour, to pursuit, to perseverance, to striving - this is the fifth bondage of mind. These, monks, are the five bondages of mind." The sixth.

7.

The Discourse on Rice Gruel

207. "Monks, there are these five benefits of rice gruel. Which five? It wards off hunger, removes thirst, regulates wind, cleanses the bladder, and digests the remainder of undigested food. These, monks, are the five benefits of rice gruel." The seventh.

8.

The Discourse on the Wooden Toothbrush

208. "Monks, there are these five dangers of not chewing a wooden toothbrush. Which five? It is not good for the eyes, the mouth has a bad smell, the taste conductors do not become pure, bile and phlegm envelop the food, and food is not agreeable to him. These, monks, are the five dangers of not chewing a wooden toothbrush.

"Monks, there are these five benefits of chewing a wooden toothbrush. Which five? It is good for the eyes, the mouth does not have a bad smell, the taste conductors become pure, bile and phlegm do not envelop the food, and food is agreeable to him. These, monks, are the five benefits of chewing a wooden toothbrush." The eighth.

9.

The Discourse on the Singing Voice

209. "Monks, there are these five dangers for one who recites the Teaching with a prolonged singing voice. Which five? One becomes attached to that sound oneself, others too become attached to that sound, householders too grumble - 'Just as we sing, just so these ascetics, disciples of the Sakyan, sing,' and for one desiring the production of that sound there is dissolution of concentration, the later generation follows the example of what they have seen. These, monks, are the five dangers for one who recites the Teaching with a prolonged singing voice." The ninth.

10.

The Discourse on Unmindfulness

210. "Monks, there are these five dangers for one who is unmindful and not fully aware when falling asleep. Which five? One sleeps unpleasantly, one wakes up unpleasantly, one sees evil dreams, deities do not protect one, one emits semen. These, monks, are the five dangers for one who is unmindful and not fully aware when falling asleep.

"Monks, there are these five benefits for one who is mindful and fully aware when falling asleep. Which five? One sleeps pleasantly, one wakes up pleasantly, one does not see evil dreams, deities protect one, one does not emit semen. These, monks, are the five benefits for one who is mindful and fully aware when falling asleep." The tenth.

The Chapter on Kimila is first.

Its summary:

2.

The Chapter on the Reviler

1.

The Discourse on the Reviler

211. "Monks, a monk who reviles and abuses, who slanders noble ones among his fellow monks in the holy life, five dangers are to be expected for him. Which five? Either he is expelled with his path cut off, or he commits a certain defiled offence, or he experiences a severe illness, or he dies deluded, or upon the body's collapse at death he is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Monks, a monk who reviles and abuses, who slanders noble ones among his fellow monks in the holy life, these five dangers are to be expected for him." The first.

2.

The Discourse on the Maker of Quarrels

212. "Monks, a monk who is a maker of quarrels, a maker of disputes, a maker of contention, a maker of brawls, a maker of legal cases in the monastic community, five dangers are to be expected for him. Which five? He does not attain what has not been attained, he declines from what has been attained, a bad reputation arises, he dies deluded, upon the body's collapse at death he is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Monks, a monk who is a maker of quarrels, a maker of disputes, a maker of contention, a maker of brawls, a maker of legal cases in the monastic community, these five dangers are to be expected for him." The second.

3.

The Discourse on Morality

213. "Monks, there are these five dangers of being immoral, of failure in morality. Which five? Here, monks, one who is immoral, failing in morality, because of heedlessness undergoes great loss of wealth. This, monks, is the first danger of being immoral, of failure in morality.

"Furthermore, monks, a bad reputation arises for one who is immoral, failing in morality. This, monks, is the second danger of being immoral, of failure in morality.

"Furthermore, monks, one who is immoral, failing in morality, whatever assembly he approaches - whether an assembly of warriors, whether an assembly of brahmins, whether an assembly of householders, whether an assembly of ascetics - he approaches unconfident, downcast. This, monks, is the third danger of being immoral, of failure in morality.

"Furthermore, monks, one who is immoral, failing in morality, dies deluded. This, monks, is the fourth danger of being immoral, of failure in morality.

"Furthermore, monks, one who is immoral, failing in morality, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. This, monks, is the fifth danger of being immoral, of failure in morality. These, monks, are the five dangers of being immoral, of failure in morality.

"Monks, there are these five benefits of being moral, of accomplishment in morality. Which five? Here, monks, one who is moral, accomplished in morality, because of diligence attains a great mass of wealth. This, monks, is the first benefit of being moral, of accomplishment in morality.

"Furthermore, monks, a good reputation arises for one who is moral, accomplished in morality. This, monks, is the second benefit of being moral, of accomplishment in morality.

"Furthermore, monks, one who is moral, accomplished in morality, whatever assembly he approaches - whether an assembly of warriors, whether an assembly of brahmins, whether an assembly of householders, whether an assembly of ascetics - he approaches confident, unabashed. This, monks, is the third benefit of being moral, of accomplishment in morality.

"Furthermore, monks, one who is moral, accomplished in morality, dies undeluded. This, monks, is the fourth benefit of being moral, of accomplishment in morality.

"Furthermore, monks, one who is moral, accomplished in morality, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. This, monks, is the fifth benefit of being moral, of accomplishment in morality. These, monks, are the five benefits of being moral, of accomplishment in morality." The third.

4.

The Discourse on One Who Speaks Much

214. "Monks, there are these five dangers in a person who speaks much. Which five? He speaks falsely, he speaks divisively, he speaks harshly, he speaks idle chatter, upon the body's collapse at death he is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. These, monks, are the five dangers in a person who speaks much.

"Monks, there are these five benefits in a person who speaks with wisdom. Which five? He does not speak falsely, he does not speak divisively, he does not speak harshly, he does not speak idle chatter, upon the body's collapse at death he is reborn in a fortunate realm, in a heavenly world. These, monks, are the five benefits in a person who speaks with wisdom." The fourth.

5.

The First Discourse on Impatience

215. "Monks, there are these five dangers of impatience. Which five? One is not dear to many people, not agreeable, one abounds in enmity, one abounds in faults, one dies deluded, upon the body's collapse at death one is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. These, monks, are the five dangers of impatience.

"Monks, there are these five benefits of patience. Which five? One is dear to many people, agreeable, one does not abound in enmity, one does not abound in faults, one dies undeluded, upon the body's collapse at death one is reborn in a fortunate realm, in a heavenly world. These, monks, are the five benefits of patience." The fifth.

6.

The Second Discourse on Impatience

216. "Monks, there are these five dangers of impatience. Which five? One is not dear to many people, not agreeable, and one is cruel, and one is remorseful, one dies deluded, upon the body's collapse at death one is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. These, monks, are the five dangers of impatience.

"Monks, there are these five benefits of patience. Which five? One is dear to many people, agreeable, and one is not cruel, and one is not remorseful, one dies undeluded, upon the body's collapse at death one is reborn in a fortunate realm, in a heavenly world. These, monks, are the five benefits of patience." The sixth.

7.

The First Discourse on the Unpleasing

217. "Monks, there are these five dangers of the unpleasing. Which five? One blames oneself, the wise having investigated censure one, a bad reputation arises, one dies deluded, upon the body's collapse at death one is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. These, monks, are the five dangers of the unpleasing.

"Monks, there are these five benefits of the pleasing. Which five? One does not blame oneself, the wise having investigated praise one, a good reputation arises, one dies undeluded, upon the body's collapse at death one is reborn in a fortunate realm, in a heavenly world. These, monks, are the five benefits of the pleasing." The seventh.

8.

The Second Discourse on the Unpleasing

218. "Monks, there are these five dangers of the unpleasing. Which five? Those without faith do not gain faith, and for some of those with faith there is alteration, the Teacher's instruction has not been done, the later generation follows the example of what they have seen, one's mind does not become clear. These, monks, are the five dangers of the unpleasing.

"Monks, there are these five benefits of the pleasing. Which five? Those without faith gain faith, and for those with faith there is increase, the Teacher's instruction has been done, the later generation follows the example of what they have seen, one's mind becomes clear. These, monks, are the five benefits of the pleasing." The eighth.

9.

The Discourse on Fire

219. "Monks, there are these five dangers of fire. Which five? It is bad for the eyes, causes disfigurement, causes weakness, increases association, and leads to pointless talk. These, monks, are the five dangers of fire." The ninth.

10.

The Discourse on Madhurā

220. "Monks, there are these five dangers of Madhurā. Which five? It is uneven, has much dust, has fierce dogs, has malicious demons, and almsfood is difficult to obtain - these, monks, are the five dangers of Madhurā." The tenth.

The Chapter on Revilers is second.

Its summary:

3.

The Chapter on Long Wandering

1.

The First Discourse on Long Wandering

221. "Monks, there are these five dangers for one dwelling devoted to long wandering and unsettled wandering. Which five? One does not hear what has not been heard, one does not purify what has been heard, one is unconfident with a certain amount of learning, one experiences a serious illness, and one is without friends. These, monks, are the five dangers for one dwelling devoted to long wandering and unsettled wandering.

"Monks, there are these five benefits of settled wandering. Which five? One hears what has not been heard, one purifies what has been heard, one is confident with a certain amount of learning, one does not experience a serious illness, and one has friends. These, monks, are the five benefits of settled wandering." The first.

2.

The Second Discourse on Long Wandering

222. "Monks, there are these five dangers for one dwelling devoted to long wandering and unsettled wandering. Which five? One does not attain what has not been attained, one declines from what has been attained, one is unconfident with a certain amount of attainment, one experiences a serious illness, and one is without friends. These, monks, are the five dangers for one dwelling devoted to long wandering and unsettled wandering.

"Monks, there are these five benefits of settled wandering. Which five? One attains what has not been attained, one does not decline from what has been attained, one is confident with a certain amount of attainment, one does not experience a serious illness, and one has friends. These, monks, are the five benefits of settled wandering." The second.

3.

The Discourse on Excessive Dwelling

223. "Monks, there are these five dangers of excessive dwelling. Which five? One has many goods, an accumulation of many goods; one has many medicines, an accumulation of many medicines; one has much to do, has many duties, is experienced in what is to be done; one dwells in company with householders and those gone forth, with not becoming association with laypeople; and when departing from that residence, one departs with longing. These, monks, are the five dangers of excessive dwelling.

"Monks, there are these five benefits of dwelling with even requisites. Which five? One does not have many goods, not an accumulation of many goods; one does not have many medicines, not an accumulation of many medicines; one does not have much to do, does not have many duties, is not experienced in what is to be done; one dwells not in company with householders and those gone forth, with not becoming association with laypeople; and when departing from that residence, one departs without longing. These, monks, are the five benefits of dwelling with even requisites." The third.

4.

The Discourse on the Stingy

224. "Monks, there are these five dangers of excessive dwelling. Which five? One is stingy with residence, one is stingy with families, one is stingy with material gain, one is stingy with praise, one is stingy with the teachings. These, monks, are the five dangers of excessive dwelling.

"Monks, there are these five benefits of dwelling with even requisites. Which five? One is not stingy with residence, one is not stingy with families, one is not stingy with material gain, one is not stingy with praise, one is not stingy with the teachings. These, monks, are the five benefits of dwelling with even requisites." The fourth.

5.

The First Discourse on One Dependent on Families

225. "Monks, there are these five dangers of being dependent on families. Which five? One commits an offence of going without informing, one commits an offence of sitting down in a secret place, one commits an offence of a concealed seat, one commits an offence by teaching the Teaching to a woman with more than five or six sentences, one dwells with abundant thoughts of sensual pleasure. These, monks, are the five dangers of being dependent on families." The fifth.

6.

The Second Discourse on One Dependent on Families

226. "Monks, there are these five dangers for a monk dependent on families, dwelling in company with families for a protracted time. Which five? Repeated seeing of a woman, when there is seeing there is bonding, when there is bonding there is intimacy, when there is intimacy there is an opportunity, for one with a mind overcome by lust this is to be expected - 'He will either live the holy life without delight, or he will commit a certain defiled offence, or having rejected the training, he will return to the lower life.' These, monks, are the five dangers for a monk dependent on families, dwelling in company with families for a protracted time." The sixth.

7.

The Discourse on Wealth

227. "Monks, there are these five dangers in wealth. Which five? Wealth is common to fire, wealth is common to water, wealth is common to kings, wealth is common to thieves, wealth is common to unloved heirs. These, monks, are the five dangers in wealth.

"Monks, there are these five benefits in wealth. Which five? In dependence on wealth, one makes oneself happy and pleased, and rightly maintains one's happiness; one makes one's mother and father happy and pleased, and rightly maintains their happiness; one makes one's children, wife, slaves, workmen and servants happy and pleased, and rightly maintains their happiness; one makes one's friends and colleagues happy and pleased, and rightly maintains their happiness; one establishes among ascetics and brahmins an offering that is conducive to higher states, resulting in happiness, leading to heaven. These, monks, are the five benefits in wealth." The seventh.

8.

The Discourse on the Late Morning Meal

228. "Monks, there are these five dangers of eating late in the day in a family. Which five? Those guests and visitors, they do not honour them in proper time; those deities who receive offerings, they do not honour them in proper time; those ascetics and brahmins who eat one meal a day, abstaining from eating at night, abstaining from eating at the improper time, they do not honour them in proper time; slaves, workmen and servants do their work neglectfully; and just that much food eaten at the improper time is not nourishing. These, monks, are the five dangers of eating late in the day in a family.

"Monks, there are these five benefits of eating at the proper time in a family. Which five? Those guests and visitors, they honour them in proper time; those deities who receive offerings, they honour them in proper time; those ascetics and brahmins who eat one meal a day, abstaining from eating at night, abstaining from eating at the improper time, they honour them in proper time; slaves, workmen and servants do their work attentively; and just that much food eaten at the proper time is nourishing. These, monks, are the five benefits of eating at the proper time in a family." The eighth.

9.

The First Discourse on the Black Snake

229. "Monks, there are these five dangers in a black snake. Which five? It is impure, foul-smelling, timid, fearsome, and a betrayer of friends - these, monks, are the five dangers in a black snake. Just so, monks, there are these five dangers in womankind. Which five? It is impure, foul-smelling, timid, fearsome, and a betrayer of friends - these, monks, are the five dangers in womankind." The ninth.

10.

The Second Discourse on the Black Snake

230. "Monks, there are these five dangers in a black snake. Which five? Prone to wrath, bearing grudges, having terrible venom, having a forked tongue, and a betrayer of friends - these, monks, are the five dangers in a black snake.

"Just so, monks, there are these five dangers in womankind. Which five? Prone to wrath, bearing grudges, having terrible venom, having a forked tongue, and a betrayer of friends. Herein, monks, this is the terrible venom of womankind - mostly, monks, womankind has intense lust. Herein, monks, this is the forked tongue of womankind - mostly, monks, womankind speaks divisive speech. Herein, monks, this is the betrayal of friends of womankind - mostly, monks, womankind is an adulteress. These, monks, are the five dangers in womankind." The tenth.

The Chapter on Long Journeys is third.

Its summary:

4.

The Chapter on Residents

1.

The Discourse on the Resident

231. "Monks, a resident monk possessed of five qualities is not to be esteemed. Which five? He is not of good conduct, not dutiful; he is not very learned, not remembering what has been learnt; he is not given to seclusion, not delighting in seclusion; he is not of good speech, not of good conversation; he is unwise, dull, an idiot. Monks, a resident monk possessed of these five qualities is not to be esteemed.

"Monks, a resident monk possessed of five qualities is to be esteemed. Which five? He is of good conduct, dutiful; he is very learned, remembering what has been learnt; he is given to seclusion, delighting in seclusion; he is of good speech, of good conversation; he is wise, not dull, not an idiot. Monks, a resident monk possessed of these five qualities is to be esteemed." The first.

2.

The Discourse on the Dear

232. "Monks, a resident monk possessed of five qualities is dear to his fellow monks in the holy life, agreeable, respected and esteemed.

"Which five? He 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 of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear; 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. Monks, a resident monk possessed of these five qualities is dear to his fellow monks in the holy life, agreeable, respected and esteemed." The second.

3.

The Discourse on the Beautiful

233. "Monks, a resident monk possessed of five qualities adorns the residence. Which five? He is virtuous, etc. having accepted the training rules he trains in them; he is very learned, etc. thoroughly penetrated by view; he is of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear; he is competent to instruct, encourage, inspire, and gladden those who approach with a talk on the Teaching; 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. Monks, a resident monk possessed of these five qualities adorns the residence." The third.

4.

The Discourse on the Very Helpful

234. "Monks, a resident monk possessed of five qualities is very helpful to the residence. Which five? He is virtuous, etc. having accepted the training rules he trains in them; he is very learned, etc. thoroughly penetrated by view; he repairs what is broken and shattered; when a great community of monks has arrived, monks from various countries, having approached the householders he informs them - 'Friends, a great community of monks has arrived, monks from various countries, make merit, it is the right time to make merit'; 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. Monks, a resident monk possessed of these five qualities is very helpful to the residence." The fourth.

5.

The Discourse on Compassion

235. "Monks, a resident monk possessed of five qualities has compassion for householders. Which five? He encourages them in higher morality; he establishes them in the vision of the Teaching; having approached the sick, he arouses mindfulness - 'Venerables, establish mindfulness directed towards what is worthy'; when a great community of monks has arrived, monks from various countries, having approached the householders he informs them - 'Friends, a great community of monks has arrived, monks from various countries, make merit, it is the right time to make merit'; whatever food they give him, whether coarse or superior, that he uses himself, he does not waste offerings given in faith. Monks, a resident monk possessed of these five qualities has compassion for householders." The fifth.

6.

The First Discourse on One Who Deserves Dispraise

236. "Monks, a resident monk possessed of five qualities is deposited in hell as if carried there. Which five? 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; he wastes offerings given in faith. Monks, a resident monk possessed of these five qualities is deposited in hell as if carried there.

"Monks, a resident monk possessed of five qualities is deposited in heaven as if carried there. Which five? 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; he does not waste offerings given in faith. Monks, a resident monk possessed of these five qualities is deposited in heaven as if carried there." The sixth.

7.

The Second Discourse on One Who Deserves Dispraise

237. "Monks, a resident monk possessed of five qualities is deposited in hell as if carried there. Which five? Without investigating and without scrutinising, he praises one who deserves dispraise; without investigating and without scrutinising, he dispraises one who deserves praise; he is stingy with residence and greedy for residence; he is stingy with families and greedy for families; he wastes offerings given in faith. Monks, a resident monk possessed of these five qualities is deposited in hell as if carried there.

"Monks, a resident monk possessed of five qualities is deposited in heaven as if carried there. Which five? Having investigated and scrutinised, he dispraises one who deserves dispraise; having investigated and scrutinised, he praises one who deserves praise; he is not stingy with residence and not greedy for residence; he is not stingy with families and not greedy for families; he does not waste offerings given in faith. Monks, a resident monk possessed of these five qualities is deposited in heaven as if carried there." The seventh.

8.

The Third Discourse on One Who Deserves Dispraise

238. "Monks, a resident monk possessed of five qualities is deposited in hell as if carried there. Which five? Without investigating and without scrutinising, he praises one who deserves dispraise; without investigating and without scrutinising, he dispraises one who deserves praise; he is stingy with residence; he is stingy with families; he is stingy with material gain. Monks, a resident monk possessed of these five qualities is deposited in hell as if carried there.

"Monks, a resident monk possessed of five qualities is deposited in heaven as if carried there. Which five? Having investigated and scrutinised, he dispraises one who deserves dispraise; having investigated and scrutinised, he praises one who deserves praise; he is not stingy with residence; he is not stingy with families; he is not stingy with material gain. Monks, a resident monk possessed of these five qualities is deposited in heaven as if carried there." The eighth.

9.

The First Discourse on Stinginess

239. "Monks, a resident monk possessed of five qualities is deposited in hell as if carried there. Which five? He is stingy with residence; he is stingy with families; he is stingy with material gain; he is stingy with praise; he wastes offerings given in faith. Monks, a resident monk possessed of these five qualities is deposited in hell as if carried there.

"Monks, a resident monk possessed of five qualities is deposited in heaven as if carried there. Which five? He is not stingy with residence; he is not stingy with families; he is not stingy with material gain; he is not stingy with praise; he does not waste offerings given in faith. Monks, a resident monk possessed of these five qualities is deposited in heaven as if carried there." The ninth.

10.

The Second Discourse on Stinginess

240. "Monks, a resident monk possessed of five qualities is deposited in hell as if carried there. Which five? He is stingy with residence; he is stingy with families; he is stingy with material gain; he is stingy with praise; he is stingy with the teachings. Monks, a resident monk possessed of these five qualities is deposited in hell as if carried there.

"Monks, a resident monk possessed of five qualities is deposited in heaven as if carried there. Which five? He is not stingy with residence; he is not stingy with families; he is not stingy with material gain; he is not stingy with praise; he is not stingy with the teachings. Monks, a resident monk possessed of these five qualities is deposited in heaven as if carried there." The tenth.

The Chapter on Residents is fourth.

Its summary:

5.

The Chapter on Misconduct

1.

The First Discourse on Misconduct

241. "Monks, there are these five dangers of misconduct. Which five? One blames oneself; the wise having investigated censure one; a bad reputation arises; one dies deluded; upon the body's collapse at death one is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. These, monks, are the five dangers of misconduct.

"Monks, there are these five benefits of good conduct. Which five? One does not blame oneself; the wise having investigated praise one; a good reputation arises; one dies undeluded; upon the body's collapse at death, one is reborn in a fortunate realm, in a heavenly world. These, monks, are the five benefits of good conduct." The first.

2.

The First Discourse on Bodily Misconduct

242. "Monks, there are these five dangers of bodily misconduct. Etc. benefits of bodily good conduct. Etc. The second.

3.

The First Discourse on Verbal Misconduct

243. "Monks, there are these five dangers of verbal misconduct. Etc. benefits of good verbal conduct. Etc. The third.

4.

The First Discourse on Mental Misconduct

244. "Monks, there are these five dangers of mental misconduct. Etc. benefits of good mental conduct. Which five? One does not blame oneself; the wise having investigated praise one; a good reputation arises; one dies undeluded; upon the body's collapse at death, one is reborn in a fortunate realm, in a heavenly world. These, monks, are the five benefits of good mental conduct." The fourth.

5.

The Second Discourse on Misconduct

245. "Monks, there are these five dangers of misconduct. Which five? One blames oneself; the wise having investigated censure one; a bad reputation arises; one emerges from the Good Teaching; one is established in what is not the Good Teaching. These, monks, are the five dangers of misconduct.

"Monks, there are these five benefits of good conduct. Which five? One does not blame oneself; the wise having investigated praise one; a good reputation arises; one emerges from what is not the Good Teaching; one is established in the Good Teaching. These, monks, are the five benefits of good conduct." The fifth.

6.

The Second Discourse on Bodily Misconduct

246. "Monks, there are these five dangers of bodily misconduct. Etc. benefits of bodily good conduct. Etc. The sixth.

7.

The Second Discourse on Verbal Misconduct

247. "Monks, there are these five dangers of verbal misconduct. Etc. benefits of good verbal conduct. Etc. The seventh.

8.

The Second Discourse on Mental Misconduct

248. "Monks, there are these five dangers of mental misconduct. Etc. benefits of good mental conduct. Which five? One does not blame oneself; the wise having investigated praise one; a good reputation arises; one emerges from what is not the Good Teaching; one is established in the Good Teaching. These, monks, are the five benefits of good mental conduct." The eighth.

9.

The Discourse on the Charnel Ground

249. "Monks, there are these five dangers of a charnel ground. Which five? It is impure, foul-smelling, frightening, a dwelling place of fierce spirits, and a place of lamentation for many people - these, monks, are the five dangers of a charnel ground.

"Just so, monks, there are these five dangers in a person similar to a charnel ground. Which five? Here, monks, a certain person is possessed of impure bodily action; he is possessed of impure verbal action; he is possessed of impure mental action. This I say is his impurity. Just as that charnel ground, monks, is impure; I say this person is similar to that, monks.

"For him who is possessed of impure bodily action, possessed of impure verbal action, possessed of impure mental action, a bad reputation arises. This I say is his foul-smelling nature. Just as that charnel ground, monks, is foul-smelling; I say this person is similar to that, monks.

"Him who is possessed of impure bodily action, possessed of impure verbal action, possessed of impure mental action, well-behaved fellow monks in the holy life avoid from afar. This I say is his frightening nature. Just as that charnel ground, monks, is frightening; I say this person is similar to that, monks.

"He who is possessed of impure bodily action, possessed of impure verbal action, possessed of impure mental action, dwells together with persons of similar nature. This I say is his dwelling with fierce ones. Just as that charnel ground, monks, is a dwelling place of fierce spirits; I say this person is similar to that, monks.