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

The Collection of the Numerical Discourses

The Book of the Sixes

1.

The First Fifty

1.

The Chapter on Those Worthy of Gifts

1.

The First Discourse on Those Worthy of Gifts

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 -

"Monks, a monk possessed of six qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. Which six? Here, monks, a monk, having seen a form with the eye, is neither glad nor unhappy, he dwells equanimous, mindful and fully aware. Having heard a sound with the ear, he is neither glad nor unhappy, he dwells equanimous, mindful and fully aware. Having smelled an odour with the nose, he is neither glad nor unhappy, he dwells equanimous, mindful and fully aware. Having tasted a flavour with the tongue, he is neither glad nor unhappy, he dwells equanimous, mindful and fully aware. Having touched a tangible object with the body, he is neither glad nor unhappy, he dwells equanimous, mindful and fully aware. Having cognised a mental object with the mind, he is neither glad nor unhappy, he dwells equanimous, mindful and fully aware. Monks, a monk possessed of these six qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world."

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

2.

The Second Discourse on Those Worthy of Gifts

2. "Monks, a monk possessed of six qualities is worthy of offerings, etc. an unsurpassed field of merit for the world. Which six? Here, monks, a monk experiences the various kinds of supernormal power - having been one, he becomes many; having been many, he becomes one; appearing and vanishing; he goes unhindered through walls, through ramparts, through mountains, just as through space; he dives in and out of the earth just as in water; he goes on water without breaking it just as on earth; he travels cross-legged through space just as a winged bird; he fondles and strokes with his hand even the moon and sun, so mighty and powerful; He exercises mastery with his body even as far as the Brahma world.

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

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

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

"With the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions - 'These beings indeed, sirs, endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views, upon the body's collapse at death, they have arisen in a realm of misery, an unfortunate realm, a nether world, in hell. But these beings, sirs, endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, not revilers of the noble ones, holding right views, undertaking actions based on right views, upon the body's collapse at death, they have arisen in a fortunate realm, in a heavenly world.' Thus with the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions.

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

3.

The Discourse on the Faculties

3. "Monks, a monk possessed of six qualities is worthy of offerings, etc. an unsurpassed field of merit for the world. Which six? With the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty, 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 six 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

4. "Monks, a monk possessed of six qualities is worthy of offerings, etc. an unsurpassed field of merit for the world. Which six? With the power of faith, the power of energy, the power of mindfulness, the power of concentration, the power of wisdom, 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 six qualities is worthy of offerings, etc. an unsurpassed field of merit for the world." The fourth.

5.

The First Discourse on the Thoroughbred

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

Which six? Here, monks, a king's good thoroughbred horse is patient with forms, patient with sounds, patient with odours, patient with flavours, patient with tangible objects, and is endowed with beauty. Monks, a king's good thoroughbred horse possessed of these six 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 six qualities is worthy of offerings, etc. an unsurpassed field of merit for the world. Which six? Here, monks, a monk is patient with forms, patient with sounds, patient with odours, patient with flavours, patient with tangible objects, patient with mental objects. Monks, a monk possessed of these six qualities is worthy of offerings, etc. an unsurpassed field of merit for the world." The fifth.

6.

The Second Discourse on the Thoroughbred

6. "Monks, a king's good thoroughbred horse possessed of six factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself. Which six? Here, monks, a king's good thoroughbred horse is patient with forms, patient with sounds, patient with odours, patient with flavours, patient with tangible objects, and is endowed with strength. Monks, a king's good thoroughbred horse possessed of these six 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 six qualities is worthy of offerings, etc. an unsurpassed field of merit for the world. Which six? Here, monks, a monk is patient with forms, etc. patient with mental objects. Monks, a monk possessed of these six qualities is worthy of offerings, etc. an unsurpassed field of merit for the world." The sixth.

7.

The Third Discourse on the Thoroughbred

7. "Monks, a king's good thoroughbred horse possessed of six factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself. Which six? Here, monks, a king's good thoroughbred horse is patient with forms, patient with sounds, patient with odours, patient with flavours, patient with tangible objects, and is endowed with speed. Monks, a king's good thoroughbred horse possessed of these six 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 six qualities is worthy of offerings, etc. an unsurpassed field of merit for the world. Which six? Here, monks, a monk is patient with forms, etc. patient with mental objects. Monks, a monk possessed of these six qualities is worthy of offerings, etc. an unsurpassed field of merit for the world." The seventh.

8.

The Discourse on the Unsurpassed

8. "There are, monks, these six unsurpassed things. What are the six? The unsurpassed in seeing, the unsurpassed in hearing, the unsurpassed in material gain, the unsurpassed in training, the unsurpassed in service, the unsurpassed in recollection - these, monks, are the six unsurpassed things." The eighth.

9.

The Discourse on the Bases of Recollection

9. "There are, monks, these six states of recollection. What are the six? Recollection of the Buddha, recollection of the Teaching, recollection of the Community, recollection of morality, recollection of generosity, recollection of the deities – these, monks, are the six states of recollection." The ninth.

10.

The Discourse on Mahānāma

10. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Nigrodha Monastery. Then Mahānāma the Sakyan 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 Sakyan said this to the Blessed One - "Venerable sir, a noble disciple who has attained the fruit, who has understood the teaching, with which abiding does he frequently dwell?"

"Mahānāma, a noble disciple who has attained the fruit, who has understood the teaching, frequently dwells with this abiding. Here, Mahānāma, a noble disciple recollects 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.' Mahānāma, at the time when a noble disciple recollects the Tathāgata, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, based on the Tathāgata. And, Mahānāma, a noble disciple whose mind is upright obtains inspiration regarding the meaning, obtains inspiration regarding the Teaching, obtains gladness connected with the Teaching. In one who is gladdened, rapture arises; when the mind is filled with rapture, the body becomes calm; one whose body is calm feels happiness; the mind of one who is happy becomes concentrated. This is called, Mahānāma - 'A noble disciple who dwells having attained evenness among a generation gone to unevenness, who dwells without affliction among a generation with affliction, who has attained the stream of the Teaching, develops recollection of the Buddha.'

"Furthermore, Mahānāma, a noble disciple recollects 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.' Mahānāma, at the time when a noble disciple recollects the Teaching, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, based on the Teaching. And, Mahānāma, a noble disciple whose mind is upright obtains inspiration regarding the meaning, obtains inspiration regarding the Teaching, obtains gladness connected with the Teaching. In one who is gladdened, rapture arises; when the mind is filled with rapture, the body becomes calm; one whose body is calm feels happiness; the mind of one who is happy becomes concentrated. This is called, Mahānāma - 'A noble disciple who dwells having attained evenness among a generation gone to unevenness, who dwells without affliction among a generation with affliction, who has attained the stream of the Teaching, develops recollection of the Teaching.'

"Furthermore, Mahānāma, a noble disciple recollects 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.' Mahānāma, at the time when a noble disciple recollects the Community, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, based on the Community. And, Mahānāma, a noble disciple whose mind is upright obtains inspiration regarding the meaning, obtains inspiration regarding the Teaching, obtains gladness connected with the Teaching. In one who is gladdened, rapture arises; when the mind is filled with rapture, the body becomes calm; one whose body is calm feels happiness; the mind of one who is happy becomes concentrated. This is called, Mahānāma - 'A noble disciple who dwells having attained evenness among a generation gone to unevenness, who dwells without affliction among a generation with affliction, who has attained the stream of the Teaching, develops recollection of the Community.'

"Furthermore, Mahānāma, a noble disciple recollects one's own moral practices that are unbroken, without holes, unspotted, unblemished, liberating, praised by the wise, not adhered to, and conducive to concentration. At the time, Mahānāma, when a noble disciple recollects morality, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, based on morality. And, Mahānāma, a noble disciple whose mind is upright obtains inspiration regarding the meaning, obtains inspiration regarding the Teaching, obtains gladness connected with the Teaching. In one who is gladdened, rapture arises; when the mind is filled with rapture, the body becomes calm; one whose body is calm feels happiness; the mind of one who is happy becomes concentrated. This is called, Mahānāma - 'a noble disciple who dwells having attained evenness among a generation gone to unevenness, who dwells without affliction among a generation with affliction, who having attained the stream of the Teaching, develops the recollection of morality.'

"Furthermore, Mahānāma, a noble disciple recollects one's own generosity - 'It is a gain for me indeed, it is well-gained for me indeed! I who, among a generation pervaded by the stain of stinginess, dwell 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.' At the time, Mahānāma, when a noble disciple recollects generosity, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, based on generosity. And, Mahānāma, a noble disciple whose mind is upright obtains inspiration regarding the meaning, obtains inspiration regarding the Teaching, obtains gladness connected with the Teaching. In one who is gladdened, rapture arises; when the mind is filled with rapture, the body becomes calm; one whose body is calm feels happiness; the mind of one who is happy becomes concentrated. This is called, Mahānāma - 'a noble disciple who dwells having attained evenness among a generation gone to unevenness, who dwells without affliction among a generation with affliction, who having attained the stream of the Teaching, develops the recollection of generosity.'

"Furthermore, Mahānāma, a noble disciple develops the recollection of the deities - 'There are the gods ruled by the four great kings, there are the gods of the Thirty-three, there are the Yāma gods, there are the Tusita gods, there are the gods who delight in creation, there are the gods who wield power over others' creations, there are the gods of Brahmā's retinue, there are gods beyond that. Endowed with such faith as those deities were endowed with, having passed away from here, they were reborn there; such faith is also found in me. Endowed with such morality as those deities were endowed with, having passed away from here, they were reborn there; such morality is also found in me. Endowed with such learning as those deities were endowed with, having passed away from here, they were reborn there; such learning is also found in me. Endowed with such generosity as those deities were endowed with, having passed away from here, they were reborn there; such generosity is also found in me. Endowed with such wisdom as those deities were endowed with, having passed away from here, they were reborn there; such wisdom is also found in me.' At the time, Mahānāma, when a noble disciple recollects the faith and morality and learning and generosity and wisdom of oneself and of those deities, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, based on those deities. And, Mahānāma, a noble disciple whose mind is upright obtains inspiration regarding the meaning, obtains inspiration regarding the Teaching, obtains gladness connected with the Teaching. In one who is gladdened, rapture arises; when the mind is filled with rapture, the body becomes calm; one whose body is calm feels happiness; the mind of one who is happy becomes concentrated. This is called, Mahānāma - 'a noble disciple who dwells having attained evenness among a generation gone to unevenness, who dwells without affliction among a generation with affliction, who having attained the stream of the Teaching, develops the recollection of the deities.'

"Mahānāma, that noble disciple who has attained the fruit, who has understood the teaching, frequently dwells with this abiding." The tenth.

The Worthy of Offerings Chapter is the first.

Its summary:

2.

The Chapter on Cordiality

1.

The First Discourse on Cordiality

11. "Monks, there are these six principles of cordiality. Which six? Here, monks, a monk has bodily action of friendliness present towards his fellows in the holy life both openly and in private. This too is a principle of cordiality.

"Furthermore, monks, a monk has verbal action of friendliness present towards his fellows in the holy life both openly and in private. This too is a principle of cordiality.

"Furthermore, monks, a monk has mental action of friendliness present towards his fellows in the holy life both openly and in private. This too is a principle of cordiality.

"Furthermore, monks, a monk, with those gains that are righteous and righteously acquired, even as little as what is contained in the bowl, is one who shares without reservation with such gains, one who shares in common with virtuous fellows in the holy life. This too is a principle of cordiality.

"Furthermore, monks, a monk dwells having attained similarity of morality with his fellows in the holy life both openly and in private in such moral practices that are unbroken, without holes, unspotted, unblemished, liberating, praised by the wise, not adhered to, and conducive to concentration. This too is a principle of cordiality.

"Furthermore, monks, a monk dwells having attained similarity of view with his fellows in the holy life both openly and in private in such a view that is noble and leading to liberation, that leads one who practises it to the complete destruction of suffering. This too is a principle of cordiality. These, monks, are the six principles of cordiality." The first.

2.

The Second Discourse on What Should Be Remembered

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

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

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

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

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

3.

The Discourse on Sending Away

13. "There are these six elements involving escape, monks. Which six? Here, monks, a monk might say thus: 'Indeed, the liberation of mind through friendliness has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken by me; and yet anger remains obsessing my mind.' He should be told 'Do not say so' - 'Let not the venerable one speak thus; do not misrepresent the Blessed One, for it is not good to slander the Blessed One, for the Blessed One would not say thus. This is impossible, friends, there is no chance, that when the liberation of mind through friendliness has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken; and yet anger would remain obsessing his mind - this is impossible. For this, friends, is the escape from anger, namely the liberation of mind through friendliness.'

"Here again, monks, a monk might say thus: 'Indeed, the liberation of mind through compassion has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken by me; and yet harming remains obsessing my mind.' He should be told 'Do not say so' - 'Let not the venerable one speak thus; do not misrepresent the Blessed One, for it is not good to slander the Blessed One, for the Blessed One would not say thus. This is impossible, friends, there is no chance, that when the liberation of mind through compassion has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken; and yet harming would remain obsessing his mind - this is impossible. For this, friends, is the escape from harming, namely the liberation of mind through compassion.'

"Here again, monks, a monk might say thus: 'Indeed, the liberation of mind through altruistic joy has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken by me; and yet discontent remains obsessing my mind.' He should be told 'Do not say so' - 'Let not the venerable one speak thus; do not misrepresent the Blessed One, for it is not good to slander the Blessed One, for the Blessed One would not say thus. This is impossible, friends, there is no chance, that when the liberation of mind through altruistic joy has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken; and yet discontent would remain obsessing his mind - this is impossible. For this, friends, is the escape from discontent, namely the liberation of mind through altruistic joy.'

"Here again, monks, a monk might say thus: 'Indeed, the liberation of mind through equanimity has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken by me; and yet lust remains obsessing my mind.' He should be told 'Do not say so' - 'Let not the venerable one speak thus; do not misrepresent the Blessed One, for it is not good to slander the Blessed One, for the Blessed One would not say thus. This is impossible, friend, there is no chance, that when the liberation of mind through equanimity has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken; and yet lust would remain obsessing his mind - this is impossible. For this, friend, is the escape from lust, namely the liberation of mind through equanimity.'

"Here again, monks, a monk might say thus: 'Indeed, the signless liberation of mind has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken by me; and yet my consciousness follows after signs.' He should be told 'Do not say so' - 'Let not the venerable one speak thus; do not misrepresent the Blessed One, for it is not good to slander the Blessed One, for the Blessed One would not say thus. This is impossible, friend, there is no chance, that when the signless liberation of mind has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken; and yet his consciousness would follow after signs - this is impossible. For this, friend, is the escape from all signs, namely the signless liberation of mind.'

"Here again, monks, a monk might say thus: 'The notion "I am" has disappeared for me, and I do not perceive "this I am"; and yet the dart of sceptical doubt and bewilderment remains obsessing my mind.' He should be told 'Do not say so' - 'Let not the venerable one speak thus; do not misrepresent the Blessed One, for it is not good to slander the Blessed One, for the Blessed One would not say thus. This is impossible, friend, there is no chance, that when the notion "I am" has disappeared and one does not perceive "this I am"; and yet the dart of sceptical doubt and bewilderment would remain obsessing his mind - this is impossible. For this, friend, is the escape from the dart of sceptical doubt and bewilderment, namely the uprooting of the conceit "I am."' These, monks, are the six elements involving escape." The third.

4.

The Discourse on the Auspicious

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

"In such and such a way, friends, a monk leads his life in such and such a way that for one leading his life thus there is no good death, no good passing away. And how, friends, does a monk lead his life in such and such a way that for one leading his life thus there is no good death, no good passing away?

"Here, friends, a monk delights in work, is devoted to work, is given to delight in work; delights in talk, is devoted to talk, is given to delight in talk; delights in sleep, is devoted to sleep, is given to delight in sleep; delights in company, is devoted to company, is given to delight in company; delights in bonding, is devoted to bonding, is given to delight in bonding; delights in obsession, is devoted to obsession, is given to delight in obsession. Thus, friends, a monk leads his life in such and such a way that for one leading his life thus there is no good death, no good passing away. This is called, friend - 'a monk taking delight in identity has not abandoned identity for the complete ending of suffering.'

"In such and such a way, friends, a monk leads his life in such and such a way that for one leading his life thus there is a good death, a good passing away. And how, friends, does a monk lead his life in such and such a way that for one leading his life thus there is a good death, a good passing away?

"Here, friends, a monk does not delight in work, is not devoted to work, is not given to delight in work; does not delight in talk, is not devoted to talk, is not given to delight in talk; does not delight in sleep, is not devoted to sleep, is not given to delight in sleep; does not delight in company, is not devoted to company, is not given to delight in company; does not delight in bonding, is not devoted to bonding, is not given to delight in bonding; does not delight in obsession, is not devoted to obsession, is not given to delight in obsession. Thus, friends, a monk leads his life in such and such a way that for one leading his life thus there is a good death, a good passing away. This is called, friend - 'a monk delighting in Nibbāna has abandoned identity for the complete ending of suffering.'"

5.

The Discourse on What Is Not to Be Regretted

15. There the Venerable Sāriputta addressed the monks: "In such and such a way, friends, a monk leads his life in such and such a way that for one leading his life thus death causes distress. And how, friends, does a monk lead his life in such and such a way that for one leading his life thus death causes distress?

"Here, friends, a monk delights in work, is devoted to work, is given to delight in work; delights in talk, etc. delights in sleep, delights in company, delights in bonding, delights in obsession, is devoted to obsession, is given to delight in obsession. Thus, friends, a monk leads his life in such and such a way that for one leading his life thus death causes distress. This is called, friend - 'a monk taking delight in identity has not abandoned identity for the complete ending of suffering.'

"In such and such a way, friends, a monk leads his life in such and such a way that for one leading his life thus death does not cause distress. And how, friends, does a monk lead his life in such and such a way that for one leading his life thus death does not cause distress?

"Here, friends, a monk does not delight in work, is not devoted to work, is not given to delight in work; does not delight in talk, etc. does not delight in sleep, does not delight in company, does not delight in bonding, does not delight in obsession, is not devoted to obsession, is not given to delight in obsession. Thus, friends, a monk leads his life in such and such a way that for one leading his life thus death does not cause distress. This is called, friend - 'a monk delighting in Nibbāna has abandoned identity for the complete ending of suffering.'"

6.

The Discourse on Nakulapitā

16. On one occasion the Blessed One was dwelling among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove, in the Deer Park. Now at that time the householder Nakulapitā was sick, afflicted, severely ill. Then the woman householder Nakulamātā said this to the householder Nakulapitā –

"Do not, householder, die with longing. Painful, householder, is the death of one with longing; and blameworthy by the Blessed One is the death of one with longing. Now, householder, you might think thus – 'The woman householder Nakulamātā will not be able after my passing to support the children, to maintain the household life.' But that, householder, should not be seen thus. I am skilled, householder, in spinning cotton and carding wool. I am able, householder, after your passing to support the children, to maintain the household life. Therefore, householder, do not die with longing. Painful, householder, is the death of one with longing; and blameworthy by the Blessed One is the death of one with longing.

"Now, householder, you might think thus – 'The woman householder Nakulamātā will go to another house after my passing.' But that, householder, should not be seen thus. Both you, householder, know and I know that for sixteen years we have practised the holy life as householders. Therefore, householder, do not die with longing. Painful, householder, is the death of one with longing; and blameworthy by the Blessed One is the death of one with longing.

"Now, householder, you might think thus – 'The woman householder Nakulamātā will not wish to see the Blessed One after my passing, will not wish to see the community of monks.' But that, householder, should not be seen thus. Indeed, householder, after your passing I will be even more desirous of seeing the Blessed One, even more desirous of seeing the community of monks. Therefore, householder, do not die with longing. Painful, householder, is the death of one with longing; and blameworthy by the Blessed One is the death of one with longing.

"Now, householder, you might think thus – 'The woman householder Nakulamātā will not be one who fulfils the moral precepts after my passing.' But that, householder, should not be seen thus. As far as, householder, there are female lay disciples of that Blessed One, householders clad in white, who fulfil the moral precepts, I am one of them. But whoever has uncertainty or doubt about this – this Blessed One, the Worthy One, the perfectly Self-awakened One, is dwelling among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove, in the Deer Park – let him approach that Blessed One and ask. Therefore, householder, do not die with longing. Painful, householder, is the death of one with longing; and blameworthy by the Blessed One is the death of one with longing.

"Now, householder, you might think thus – 'Nakulamātā the woman householder is not an obtainer of internal serenity of mind.' But that, householder, should not be seen thus. As far as, householder, there are female disciples of that Blessed One, housewives clad in white, who are obtainers of internal serenity of mind, I am one of them. But whoever has uncertainty or doubt about this – this Blessed One, the Worthy One, the perfectly Self-awakened One, is dwelling among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove, in the Deer Park – let him approach that Blessed One and ask. Therefore, householder, do not die with longing. Painful, householder, is the death of one with longing; and blameworthy by the Blessed One is the death of one with longing.

"Now, householder, you might think thus – 'Nakulamātā the woman householder has not attained a foothold in this Teaching and discipline, has not attained a firm footing, has not attained comfort, has not crossed over doubt, has not gone beyond uncertainty, has not attained self-confidence, not relying on others, she does not dwell in the Teacher's instruction.' But that, householder, should not be seen thus. As far as, householder, there are female disciples of that Blessed One, housewives clad in white, who in this Teaching and discipline have attained a foothold, have attained a firm footing, have attained comfort, have crossed over doubt, have gone beyond uncertainty, have attained self-confidence, not relying on others, dwell in the Teacher's instruction, I am one of them. But whoever has uncertainty or doubt about this – this Blessed One, the Worthy One, the perfectly Self-awakened One, is dwelling among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove, in the Deer Park – let him approach that Blessed One and ask. Therefore, householder, do not die with longing. Painful, householder, is the death of one with longing; and blameworthy by the Blessed One is the death of one with longing."

Then, when the householder Nakulapitā was being exhorted by the woman householder Nakulamātā with this exhortation, that illness subsided on the spot. And the householder Nakulapitā recovered from that illness; and thus that illness of the householder Nakulapitā was abandoned. Then the householder Nakulapitā, having recovered from the illness, not long after recovering from the sickness, leaning on a staff, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the householder Nakulapitā seated to one side, the Blessed One said this -

"It is a gain for you, householder, it is well gained for you, householder! You have Nakulamātā the woman householder who is compassionate, desiring your welfare, an exhorter, an instructor. As far as, householder, there are my female disciples, housewives clad in white, who are fulfillers of morality, Nakulamātā the woman householder is one of them. As far as, householder, there are my female disciples, housewives clad in white, who are obtainers of internal serenity of mind, Nakulamātā the woman householder is one of them. As far as, householder, there are my female disciples, housewives clad in white, who in this Teaching and discipline have attained a foothold, have attained a firm footing, have attained comfort, have crossed over doubt, have gone beyond uncertainty, have attained self-confidence, not relying on others, dwell in the Teacher's instruction, Nakulamātā the woman householder is one of them. It is a gain for you, householder, it is well gained for you, householder! You have Nakulamātā the woman householder who is compassionate, desiring your welfare, an exhorter, an instructor." The sixth.

7.

The Discourse on Sleep

17. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. 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. The Venerable Sāriputta also, in the evening, having emerged from seclusion, went to the assembly hall; having approached, he paid respect to the Blessed One and sat down to one side. The Venerable Mahāmoggallāna also, etc. the Venerable Mahākassapa also... the Venerable Mahākaccāyana also... the Venerable Mahākoṭṭhika also... the Venerable Mahācunda also... the Venerable Mahākappina also... the Venerable Anuruddha also... the Venerable Revata also... The Venerable Ānanda also, in the evening, having emerged from seclusion, went to the assembly hall; having approached, he paid respect to the Blessed One and sat down to one side. Then the Blessed One, having spent much of the night sitting, rose from his seat and entered the dwelling. Those venerable ones too, soon after the Blessed One had departed, rose from their seats and went to their respective dwellings. But those monks there who were new, recently gone forth, newly come to this Teaching and discipline, they slept snoring until sunrise. The Blessed One saw with the divine eye, which is pure and surpasses the human, those monks sleeping and snoring until sunrise. Having seen, he went to the assembly hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks:

"Where, monks, is Sāriputta? Where is Mahāmoggallāna? Where is Mahākassapa? Where is Mahākaccāyana? Where is Mahākoṭṭhika? Where is Mahācunda? Where is Mahākappina? Where is Anuruddha? Where is Revata? Where is Ānanda? Where, monks, have those elder disciples gone?" "Those venerable ones too, Venerable Sir, soon after the Blessed One had departed, rose from their seats and went to their respective dwellings." "Why is it that you, monks, with the elder monks not having come, slept snoring until sunrise? What do you think, monks, have you seen or heard - 'A king of the warrior caste, anointed on the head, devoted to the pleasure of sleeping, the pleasure of lying on his side, the pleasure of torpor as much as he likes, dwelling thus, exercising kingship for life, is dear and agreeable to the country'?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard this - 'A king of the warrior caste, anointed on the head, devoted to the pleasure of sleeping, the pleasure of lying on his side, the pleasure of torpor as much as he likes, dwelling thus, exercising kingship for life, is dear and agreeable to the country'."

"What do you think, monks, have you seen or heard - 'a country official... etc. one who lives on his father's property... a general... a village headman... a guild headman, devoted to the pleasure of sleeping, the pleasure of lying on his side, the pleasure of torpor as much as he likes, while dwelling, for the length of his life exercising the position of guild headman, or being dear and agreeable to the guild'?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard this - 'a guild headman, devoted to the pleasure of sleeping, the pleasure of lying on his side, the pleasure of torpor as much as he likes, while dwelling, for the length of his life exercising the position of guild headman, or being dear and agreeable to the guild'."

"What do you think, monks, have you seen or heard - 'an ascetic or a brahmin, devoted to the pleasure of sleeping, the pleasure of lying on his side, the pleasure of torpor as much as he likes, with unguarded doors in the sense faculties, not knowing moderation in food, not devoted to wakefulness, not gifted with introspection regarding wholesome mental states, not devoted to the pursuit of meditation of the qualities conducive to enlightenment in the first and last watches of the night, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwelling in the liberation of mind and liberation by wisdom that are without mental corruptions'?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard this - 'an ascetic or a brahmin, devoted to the pleasure of sleeping, the pleasure of lying on his side, the pleasure of torpor as much as he likes, with unguarded doors in the sense faculties, not knowing moderation in food, not devoted to wakefulness, not gifted with introspection regarding wholesome mental states, not devoted to the pursuit of meditation of the qualities conducive to enlightenment in the first and last watches of the night, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwelling in the liberation of mind and liberation by wisdom that are without mental corruptions'."

"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 seventh.

8.

The Discourse on the Fisherman

18. 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 fisherman, a fish-catcher, having killed and killed fish, selling them. Having seen, turning aside from the road, he sat down on the prepared seat at the foot of a certain tree. Having sat down, the Blessed One addressed the monks: "Do you see, monks, that fisherman, a fish-catcher, having killed and killed fish, selling them?" "Yes, venerable sir."

"What do you think, monks, have you seen or heard - 'a fisherman, a fish-catcher, having killed and killed fish, selling them, by that action, by that livelihood, travels by elephant or travels by horse or travels by chariot or travels by vehicle or enjoys wealth or dwells in a great mass of wealth'?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard this - 'a fisherman, a fish-catcher, having killed and killed fish, selling them, by that action, by that livelihood, travels by elephant or travels by horse or travels by chariot or travels by vehicle or enjoys wealth or dwells in a great mass of wealth.' What is the reason for this? For he, monks, mentally contemplates with an evil mind those fish fit to be killed, brought for slaughter; therefore he neither travels by elephant nor travels by horse nor travels by chariot nor travels by vehicle nor enjoys wealth, nor dwells in a great mass of wealth.

"What do you think, monks, have you seen or heard - 'a cattle butcher, having killed and killed cattle, selling them, by that action, by that livelihood, travels by elephant or travels by horse or travels by chariot or travels by vehicle or enjoys wealth or dwells in a great mass of wealth'?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard this - 'a cattle butcher, having killed and killed cattle, selling them, by that action, by that livelihood, travels by elephant or travels by horse or travels by chariot or travels by vehicle or enjoys wealth or dwells in a great mass of wealth.' What is the reason for this? For he, monks, mentally contemplates with an evil mind those cattle fit to be killed, brought for slaughter; therefore he neither travels by elephant nor travels by horse nor travels by chariot nor travels by vehicle nor enjoys wealth, nor dwells in a great mass of wealth."

"What do you think, monks, have you seen or heard - 'a sheep-butcher... etc. a pig-butcher... etc. a fowler... etc. a deer-hunter, having killed and killed deer, selling them, by that action, by that livelihood, travels by elephant or travels by horse or travels by chariot or travels by vehicle or enjoys wealth or dwells in a great mass of wealth'?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard this - 'a deer-hunter, having killed and killed deer, selling them, by that action, by that livelihood, travels by elephant or travels by horse or travels by chariot or travels by vehicle or enjoys wealth or dwells in a great mass of wealth.' What is the reason for this? For he, monks, mentally contemplates with an evil mind those deer fit to be killed, brought for slaughter; therefore he neither travels by elephant nor travels by horse nor travels by chariot nor travels by vehicle nor enjoys wealth, nor dwells in a great mass of wealth. For he, monks, mentally contemplating with an evil mind those animals fit to be killed, brought for slaughter, will neither travel by elephant nor travel by horse nor travel by chariot nor travel by vehicle nor enjoy wealth, nor dwell in a great mass of wealth. What then to say of one who mentally contemplates with an evil mind a human being fit to be killed, brought for slaughter! That indeed, monks, is for his harm and suffering for a long time. Upon the body's collapse at death, he is reborn in a realm of misery, an unfortunate realm, a nether world, in hell." The eighth.

9.

The First Discourse on Recollection of Death

19. On one occasion the Blessed One was dwelling at Nātikā in the brick house. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this - "Recollection of death, monks, when developed and cultivated, is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal. Do you develop recollection of death, monks?"

When this was said, a certain monk said this to the Blessed One - "I, venerable sir, develop recollection of death." "In what way, then, monk, do you develop recollection of death?" "Here, venerable sir, it occurs to me thus - 'Oh, may I live for a night and day, may I attend to the Blessed One's teaching, much indeed would be done by me.' Thus, venerable sir, I develop recollection of death."

Another monk also said this to the Blessed One - "I too, venerable sir, develop recollection of death." "In what way, then, monk, do you develop recollection of death?" "Here, venerable sir, it occurs to me thus - 'Oh, may I live for a day, may I attend to the Blessed One's teaching, much indeed would be done by me.' Thus, venerable sir, I develop recollection of death."

Another monk also said this to the Blessed One - "I too, venerable sir, develop recollection of death." "In what way, then, monk, do you develop recollection of death?" "Here, venerable sir, it occurs to me thus - 'Oh, may I live for the interval during which I eat one meal of almsfood, may I attend to the Blessed One's teaching, much indeed would be done by me.' Thus, venerable sir, I develop recollection of death."

Another monk also said this to the Blessed One - "I too, venerable sir, develop recollection of death." "In what way, then, monk, do you develop recollection of death?" "Here, venerable sir, it occurs to me thus - 'Oh, may I live for the interval during which I chew and swallow four or five morsels, may I attend to the Blessed One's teaching, much indeed would be done by me.' Thus, venerable sir, I develop recollection of death."

Another monk also said this to the Blessed One - "I too, venerable sir, develop recollection of death." "In what way, then, monk, do you develop recollection of death?" "Here, venerable sir, it occurs to me thus - 'Oh, may I live for that interval during which I masticate and swallow one morsel, I would attend to the Blessed One's teaching, much indeed would be done by me.' Thus, venerable sir, I develop recollection of death."

Another monk also said this to the Blessed One - "I too, venerable sir, develop recollection of death." "In what way, then, monk, do you develop recollection of death?" "Here, venerable sir, it occurs to me thus - 'Oh, may I live for that interval during which having breathed in I breathe out or having breathed out I breathe in, I would attend to the Blessed One's teaching, much indeed would be done by me.' Thus, venerable sir, I develop recollection of death."

When this was said, the Blessed One said this to those monks - "Whoever, monks, is this monk who develops recollection of death thus - 'Oh, may I live for a night and day, I would attend to the Blessed One's teaching, much indeed would be done by me.'"

"Whoever, monks, is this monk who develops recollection of death thus - 'Oh, may I live for a day, I would attend to the Blessed One's teaching, much indeed would be done by me.'"

"Whoever, monks, is this monk who develops recollection of death thus - 'Oh, may I live for that interval during which I eat one meal of almsfood, I would attend to the Blessed One's teaching, much indeed would be done by me.'"

"Whoever, monks, is this monk who develops recollection of death thus - 'Oh, may I live for the interval during which I chew and swallow four or five morsels, may I attend to the Blessed One's teaching, much indeed would be done by me.' These are called, monks, monks who dwell heedlessly, who develop recollection of death slowly for the elimination of mental corruptions.

"But whoever, monks, is this monk who develops recollection of death thus - 'Oh, may I live for that interval during which I masticate and swallow one morsel, I would attend to the Blessed One's teaching, much indeed would be done by me.'"

"Whoever, monks, is this monk who develops recollection of death thus - 'Oh, may I live for that interval during which having breathed in I breathe out or having breathed out I breathe in, I would attend to the Blessed One's teaching, much indeed would be done by me.' These are called, monks, monks who dwell heedfully, who develop recollection of death keenly for the elimination of mental corruptions.

"Therefore, monks, you should train thus - 'We will dwell heedfully, we will develop recollection of death keenly for the elimination of mental corruptions.' Thus indeed, monks, should you train." The ninth.

10.

The Second Discourse on Recollection of Death

20. On one occasion the Blessed One was dwelling at Nātikā in the brick house. There the Blessed One addressed the monks - "Recollection of death, monks, when developed and cultivated, is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal. And how, monks, is recollection of death developed, how is it cultivated, so that it is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal?

"Here, monks, a monk, when the day has departed and night has set in, considers thus - 'Many indeed are the conditions for my death - 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. Or 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.' By that monk, monks, it should be considered thus - 'Are there any evil unwholesome mental states not abandoned in me, which would be an obstacle for me if I were to die during the night?'"

"If, monks, a monk reviewing thus knows - 'There are evil unwholesome mental states not abandoned in me, which would be an obstacle for me if I were to die during the night,' by that monk, monks, for the abandoning of those very evil unwholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done. Just as, monks, one whose garment is on fire or whose head is on fire, for the quenching of that very garment or head, would make exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness; just so, monks, by that monk, for the abandoning of those very evil unwholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done.

"But if, monks, a monk reviewing thus knows - 'There are no evil unwholesome mental states not abandoned in me, which would be an obstacle for me if I were to die during the night,' by that monk, monks, there should be dwelling with that very joy and gladness, training day and night in wholesome mental states.

"Here again, monks, a monk, when the night has departed and day has set in, considers thus - 'Many indeed are the conditions for my death - 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. Or 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.' By that monk, monks, it should be considered thus - 'Are there any evil unwholesome mental states not abandoned in me, which would be an obstacle for me if I were to die during the day?'"

"If, monks, a monk reviewing thus knows - 'There are evil unwholesome mental states not abandoned in me, which would be an obstacle for me if I were to die during the day,' by that monk, monks, for the abandoning of those very evil unwholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done. Just as, monks, one whose garment is on fire or whose head is on fire, for the quenching of that very garment or head, would make exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness; just so, monks, by that monk, for the abandoning of those very evil unwholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done.

"But if, monks, a monk reviewing thus knows - 'There are no evil unwholesome mental states in me not abandoned, which would be an obstacle for me if I were to die during the day,' by that monk there should be dwelling with that very joy and gladness, training day and night in wholesome mental states. Thus developed, monks, recollection of death, thus cultivated, is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal." The tenth.

The Conducive to Recollection Chapter is the second.

Its summary:

3.

The Chapter on the Unsurpassed Things

1.

The Discourse on Sāmaka

21. On one occasion the Blessed One was dwelling among the Sakyans at Sāmagāmaka, at the Pokkharaṇī monastery. Then a certain deity, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Pokkharaṇī, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, that deity said this to the Blessed One -

"There are these three things, venerable sir, that lead to the decline of a monk. Which three? Taking pleasure in work, taking pleasure in talk, taking pleasure in sleep - these, venerable sir, are the three things that lead to the decline of a monk." This that deity said. The Teacher was approving. Then that deity, thinking "The Teacher approves of me," having paid respect to the Blessed One and circumambulated him keeping him on his right, disappeared right there.

Then the Blessed One, after that night had passed, addressed the monks - "This night, monks, a certain deity, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Pokkharaṇī, approached me; having approached, he paid respect to me and stood to one side. Standing to one side, monks, that deity said this to me - 'There are these three things, venerable sir, that lead to the decline of a monk. Which three? Taking pleasure in work, taking pleasure in talk, taking pleasure in sleep - these, venerable sir, are the three things that lead to the decline of a monk.' This, monks, that deity said. Having said this, having paid respect to me, having circumambulated me keeping me on his right, he disappeared right there. It is a loss for you, monks, it is ill-gained for you, that even the deities know you are declining from wholesome mental states."

"I will teach you, monks, three further things leading to decline. 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 which, monks, are the three things leading to decline? Taking pleasure in company, being difficult to admonish, evil friendship - these, monks, are the three things leading to decline."

"Whatever beings, monks, in the past period of time declined from wholesome mental states, all of them declined from wholesome mental states by these very six qualities. And whatever beings, monks, in the future period of time will decline from wholesome mental states, all of them will decline from wholesome mental states by these very six qualities. And whatever beings, monks, at present decline from wholesome mental states, all of them decline from wholesome mental states by these very six qualities." The first.

2.

The Discourse on Non-Decline

22. "I will teach you, monks, these six conditions preventing decline. Listen to that, etc. And what, monks, are the six conditions preventing decline? Not taking pleasure in work, not taking pleasure in talk, not taking pleasure in sleep, not taking pleasure in company, being easy to admonish, good friendship - these, monks, are the six conditions preventing decline.

"Whatever beings, monks, in the past period of time did not decline from wholesome mental states, all of them did not decline from wholesome mental states by these very six qualities. And whatever beings, monks, in the future period of time will not decline from wholesome mental states, all of them will not decline from wholesome mental states by these very six qualities. And whatever beings, monks, at present do not decline from wholesome mental states, all of them do not decline from wholesome mental states by these very six qualities." The second.

3.

The Discourse on Fear

23. "'Fear', monks, this is a designation for sensual pleasures; 'suffering', monks, this is a designation for sensual pleasures; 'disease', monks, this is a designation for sensual pleasures; 'boil', monks, this is a designation for sensual pleasures; 'attachment', monks, this is a designation for sensual pleasures; 'mire', monks, this is a designation for sensual pleasures.

"And why, monks, is 'fear' a designation for sensual pleasures? This one dyed with sensual lust, monks, bound by desire and lust, is not released from fear pertaining to the present life, nor is he released from fear pertaining to the future life; therefore 'fear' is a designation for sensual pleasures. And why, monks, is 'suffering', etc. 'disease', etc. 'boil', etc. 'attachment', etc. 'mire' a designation for sensual pleasures? This one dyed with sensual lust, monks, bound by desire and lust, is not released from mire pertaining to the present life, nor is he released from mire pertaining to the future life; therefore 'mire' is a designation for sensual pleasures."

4.

The Discourse on the Himalayas

24. "Monks, a monk possessed of six qualities could split apart the Himalaya, the king of mountains, what then to say of miserable ignorance! Which six? Here, monks, a monk is skilled in attainment of concentration, skilled in duration of concentration, skilled in emergence from concentration, skilled in readiness of concentration, skilled in the resort of concentration, skilled in resolution of concentration. Monks, a monk possessed of these six qualities could split apart the Himalaya, the king of mountains, what then to say of miserable ignorance!" The fourth.

5.

The Discourse on the Bases of Recollection

25. "There are, monks, these six states of recollection. What are the six? Here, monks, a noble disciple recollects the Tathāgata - 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Monks, at the time when a noble disciple recollects the Tathāgata, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, gone out, released, emerged from greed. 'Greed', monks, is a designation for these five types of sensual pleasure. This too, monks, having made this an object, thus some beings here become purified.

"Furthermore, monks, a noble disciple recollects the Teaching - 'Well proclaimed by the Blessed One is the Teaching, etc. to be individually experienced by the wise.' Monks, at the time when a noble disciple recollects the Teaching, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, gone out, released, emerged from greed. 'Greed', monks, is a designation for these five types of sensual pleasure. This too, monks, having made this an object, thus some beings here become purified.

"Furthermore, monks, a noble disciple recollects the Community - 'The Community of the Blessed One's disciples is practicing well, etc. an unsurpassed field of merit for the world.' Monks, at the time when a noble disciple recollects the Community, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, gone out, released, emerged from greed. 'Greed', monks, is a designation for these five types of sensual pleasure. This too, monks, having made this an object, thus some beings here become purified.

"Furthermore, monks, a noble disciple recollects one's own moral practices that are unbroken, etc. conducive to concentration. Monks, at the time when a noble disciple recollects morality, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, gone out, released, emerged from greed. 'Greed', monks, is a designation for these five types of sensual pleasure. This too, monks, having made this an object, thus some beings here become purified.

"Furthermore, monks, a noble disciple recollects one's own generosity - 'It is a gain for me indeed! It is well-gained for me indeed, etc. accessible to requests, delighting in giving and sharing.' At the time, etc. thus some beings here become purified.

"Furthermore, monks, a noble disciple recollects the deities - 'There are the gods ruled by the four great kings, there are the gods of the Thirty-three, there are the Yāma gods, there are the Tusita gods, there are the gods who delight in creation, there are the gods who wield power over others' creations, there are the gods of Brahmā's retinue, there are gods beyond that. Endowed with such faith as those deities were endowed with, having passed away from here, they were reborn there; such faith is also found in me. Endowed with such morality... is endowed with learning... is endowed with generosity... endowed with such wisdom, those deities, having passed away from here, were reborn there; such wisdom is also found in me.'

"At the time, monks, when a noble disciple recollects the faith and morality and learning and generosity and wisdom of oneself and of those deities, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, gone out, released, emerged from greed. 'Greed', monks, is a designation for these five types of sensual pleasure. This too, monks, having made this an object, thus some beings here become purified. These, monks, are the six states of recollection." The fifth.

6.

The Discourse to Mahākaccāna

26. There the Venerable Mahākaccāna addressed the monks - "Friends, monks!" "Friend," those monks assented to the Venerable Mahākaccāna. The Venerable Mahākaccāna said this - "It is wonderful, friend; it is marvellous, friend! How well the achievement of opportunity in confinement has been understood by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna, that is to say, the six states of recollection.

"What are the six? Here, friend, a noble disciple recollects the Tathāgata - 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Friend, at the time when a noble disciple recollects the Tathāgata, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, gone out, released, emerged from greed. 'Greed', friend, is a designation for these five types of sensual pleasure. That noble disciple, friend, dwells altogether with a mind like space, extensive, exalted, limitless, without enmity, without ill-will. This too, friend, having made this an object, thus some beings here become of purifying nature.

"Furthermore, friend, a noble disciple recollects the Teaching - 'Well proclaimed by the Blessed One is the Teaching, etc. to be individually experienced by the wise.' Friend, at the time when a noble disciple recollects the Teaching, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, gone out, released, emerged from greed. 'Greed', friend, is a designation for these five types of sensual pleasure. That noble disciple, friend, dwells altogether with a mind like space, extensive, exalted, limitless, without enmity, without ill-will. This too, friend, having made this an object, thus some beings here become of purifying nature.

"Furthermore, friend, a noble disciple recollects the Community - 'The Community of the Blessed One's disciples is practicing well, etc. an unsurpassed field of merit for the world.' Friend, at the time when a noble disciple recollects the Community, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, gone out, released, emerged from greed. 'Greed', friend, is a designation for these five types of sensual pleasure. That noble disciple, friend, dwells altogether with a mind like space, extensive, exalted, limitless, without enmity, without ill-will. This too, friend, having made this an object, thus some beings here become of purifying nature.

"Furthermore, friends, a noble disciple recollects one's own moral practices that are unbroken, etc. conducive to concentration. At the time, friends, when a noble disciple recollects one's own morality, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, gone out, released, emerged from greed. 'Greed', friend, is a designation for these five types of sensual pleasure. That noble disciple, friend, dwells altogether with a mind like space, extensive, exalted, limitless, without enmity, without ill-will. This too, friend, having made this an object, thus some beings here become of purifying nature.

"Furthermore, friends, a noble disciple recollects one's own generosity - 'It is a gain for me indeed, it is well-gained for me indeed, etc. accessible to requests, delighting in giving and sharing.' At the time, friends, when a noble disciple recollects one's own generosity, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, gone out, released, emerged from greed. 'Greed', friend, is a designation for these five types of sensual pleasure. That noble disciple, friend, dwells altogether with a mind like space, extensive, exalted, limitless, without enmity, without ill-will. This too, friend, having made this an object, thus some beings here become of purifying nature.

"Furthermore, friends, a noble disciple recollects the deities - 'There are the gods ruled by the four great kings, there are the gods, etc. beyond that. Endowed with such faith as those deities were endowed with, having passed away from here, they were reborn there; such faith is also found in me. Endowed with such morality, etc. is endowed with learning... is endowed with generosity... endowed with such wisdom, those deities, having passed away from here, were reborn there; such wisdom is also found in me.' At the time, friends, when a noble disciple recollects the faith and morality and learning and generosity and wisdom of oneself and of those deities, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, gone out, released, emerged from greed. 'Greed', friend, is a designation for these five types of sensual pleasure. That noble disciple, friend, dwells altogether with a mind like space, extensive, exalted, limitless, without enmity, without ill-will. This too, friend, having made this an object, thus some beings here become of purifying nature.

"It is wonderful, friend; it is marvellous, friend! How well the achievement of opportunity in confinement has been understood by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna, that is to say, the six states of recollection." The sixth.

7.

The First Discourse on Time

27. Then a certain monk approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "How many times, venerable sir, are there for approaching a monk who develops the mind for an audience?" "Monk, there are these six times for approaching a monk who develops the mind for an audience."

"Which six? Here, monk, at the time when a monk 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, having approached a monk who develops the mind, he should be addressed thus - 'I indeed, friend, dwell with a mind pervaded by sensual lust, overcome by sensual lust, and I do not understand as it really is the escape from arisen sensual lust. It would be good indeed if the venerable one would teach me the Teaching for the abandoning of sensual lust.' To him the monk who develops the mind teaches the Teaching for the abandoning of sensual lust. This, monk, is the first time for approaching a monk who develops the mind for an audience.

"Furthermore, monk, at the time when a monk 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, having approached a monk who develops the mind, he should be addressed thus - 'I indeed, friend, dwell with a mind pervaded by anger, overcome by anger, and I do not understand as it really is the escape from arisen anger. It would be good indeed if the venerable one would teach me the Teaching for the abandoning of anger.' To him the monk who develops the mind teaches the Teaching for the abandoning of anger. This, monk, is the second time for approaching a monk who develops the mind for an audience.

"Furthermore, monk, at the time when a monk 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, having approached a monk who develops the mind, he should be addressed thus - 'I indeed, friend, dwell with a mind pervaded by sloth and torpor, overcome by sloth and torpor, and I do not understand as it really is the escape from arisen sloth and torpor. It would be good indeed if the venerable one would teach me the Teaching for the abandoning of sloth and torpor.' To him the monk who develops the mind teaches the Teaching for the abandoning of sloth and torpor. This, monk, is the third time for approaching a monk who develops the mind for an audience.

"Furthermore, monk, at the time when a monk 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, having approached a monk who develops the mind, he should be addressed thus - 'I indeed, friend, dwell with a mind pervaded by restlessness and remorse, overcome by restlessness and remorse, and I do not understand as it really is the escape from arisen restlessness and remorse. It would be good indeed if the venerable one would teach me the Teaching for the abandoning of restlessness and remorse.' To him the monk who develops the mind teaches the Teaching for the abandoning of restlessness and remorse. This, monk, is the fourth time for approaching a monk who develops the mind for an audience.

"Furthermore, monk, at the time when a monk dwells with a mind pervaded by sceptical doubt, overcome by sceptical doubt, and does not understand as it really is the escape from arisen sceptical doubt, at that time, having approached a monk who develops the mind, he should be addressed thus - 'I, friend, dwell with a mind pervaded by sceptical doubt, overcome by sceptical doubt, and I do not understand as it really is the escape from arisen sceptical doubt. It would be good indeed if the venerable one would teach me the Teaching for the abandoning of sceptical doubt.' To him the monk who develops the mind teaches the Teaching for the abandoning of sceptical doubt. This, monk, is the fifth time for approaching a monk who develops the mind for an audience.

"Furthermore, monk, at the time when a monk does not understand that sign, based on which sign, attending to which sign, there is the proximate elimination of mental corruptions, at that time, having approached a monk who cultivates the mind, he should be addressed thus - 'I indeed, friend, do not understand that sign, based on which sign, attending to which sign, there is the proximate elimination of mental corruptions. It would be good indeed if the venerable one would teach me the Teaching for the elimination of mental corruptions.' For him, the monk who cultivates the mind teaches the Teaching for the elimination of mental corruptions. This, monk, is the sixth right time to approach a monk who cultivates the mind for an audience. These, monk, are the six right times to approach a monk who cultivates the mind for an audience." The seventh.

8.

The Second Discourse on Time

28. On one occasion many elder monks were dwelling at Bārāṇasī in the Deer Park at Isipatana. Then for those elder monks, after the meal, having returned from their alms round, seated together assembled in the circular pavilion, this discussion arose - "What now, friends, is the right time to approach a monk who develops the mind for an audience?"

When this was said, a certain monk said this to the elder monks - "At the time, friends, when a monk who develops the mind, after the meal, having returned from his alms round, having washed his feet, is seated, folding his legs crosswise, directing his body upright, having established mindfulness in front of him, that is the right time to approach a monk who develops the mind for an audience."

When this was said, a certain monk said this to that monk - "That, friend, is not the right time to approach a monk who develops the mind for an audience. At the time, friends, when a monk who develops the mind, after the meal, having returned from his alms round, having washed his feet, is seated, folding his legs crosswise, directing his body upright, having established mindfulness in front of him, at that time the fatigue from walking is not yet calmed in him, at that time the fatigue from the meal is not yet calmed in him. Therefore that is not the right time to approach a monk who develops the mind for an audience. At the time, friends, when a monk who develops the mind, in the evening, having emerged from seclusion, is seated in the shade of the dwelling, folding his legs crosswise, directing his body upright, having established mindfulness in front of him, that is the right time to approach a monk who develops the mind for an audience."

When this was said, a certain monk said this to that monk - "That, friend, is not the right time to approach a monk who develops the mind for an audience. At the time, friends, when a monk who develops the mind, in the evening, having emerged from seclusion, is seated in the shade of the dwelling, folding his legs crosswise, directing his body upright, having established mindfulness in front of him, whatever sign of concentration he attended to during the day, that very thing occurs to him at that time. Therefore that is not the right time to approach a monk who develops the mind for an audience. At the time, friends, when a monk who develops the mind, having risen towards the break of dawn, is seated, folding his legs crosswise, directing his body upright, having established mindfulness in front of him, that is the right time to approach a monk who develops the mind for an audience."

When this was said, a certain monk said this to that monk - "That, friend, is not the right time to approach a monk who develops the mind for an audience. At the time, friends, when a monk who develops the mind, having risen towards the break of dawn, is seated, folding his legs crosswise, directing his body upright, having established mindfulness in front of him, at that time his body is sustained by nutritive essence, it is comfortable for him to attend to the teaching of the Buddhas. Therefore that is not the right time to approach a monk who develops the mind for an audience."

When this was said, the Venerable Mahākaccāna said this to the elder monks - "Face to face with the Blessed One I heard this, friends, face to face I received it - 'Monk, there are these six times for approaching a monk who develops the mind for an audience.'

"Which six? Here, monk, at the time when a monk 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, having approached a monk who develops the mind, he should be addressed thus - 'I indeed, friend, dwell with a mind pervaded by sensual lust, overcome by sensual lust, and I do not understand as it really is the escape from arisen sensual lust. It would be good indeed if the venerable one would teach me the Teaching for the abandoning of sensual lust.' To him the monk who develops the mind teaches the Teaching for the abandoning of sensual lust. This, monk, is the first time for approaching a monk who develops the mind for an audience.

"Furthermore, monk, at the time when a monk dwells with a mind pervaded by anger, etc. dwells with a mind pervaded by sloth and torpor, dwells with a mind pervaded by restlessness and remorse, dwells with a mind pervaded by sceptical doubt, does not know, does not see that sign, based on which sign, attending to which sign, there is the proximate elimination of mental corruptions, at that time, having approached a monk who develops the mind, he should be addressed thus - 'I indeed, friend, do not know, do not see that sign, based on which sign, attending to which sign, there is the proximate elimination of mental corruptions. It would be good indeed if the venerable one would teach me the Teaching for the elimination of mental corruptions.' For him, the monk who cultivates the mind teaches the Teaching for the elimination of mental corruptions. This, monk, is the sixth right time to approach a monk who cultivates the mind for an audience.

"Face to face with the Blessed One I heard this, friend, face to face I received it - 'These, monk, are the six right times to approach a monk who cultivates the mind for an audience.'" The eighth.

9.

The Discourse about Udāyī

29. Then the Blessed One addressed the Venerable Udāyī: "How many states of recollection are there, Udāyī?" When this was said, the Venerable Udāyī remained silent. For the second time the Blessed One addressed the Venerable Udāyī: "How many states of recollection are there, Udāyī?" For the second time the Venerable Udāyī remained silent. For the third time the Blessed One addressed the Venerable Udāyī: "How many states of recollection are there, Udāyī?" For the third time the Venerable Udāyī remained silent.

Then the Venerable Ānanda said this to the Venerable Udāyī: "The Teacher is calling you, friend Udāyī." "I am listening, friend Ānanda, to the Blessed One. Here, venerable sir, a monk recollects manifold past lives - that is, one birth, two births, etc. Thus with aspects and terms he recollects manifold past lives. This, venerable sir, is a state of recollection."

Then the Blessed One addressed the Venerable Ānanda - "I knew, Ānanda - 'This foolish man Udāyī does not dwell devoted to higher consciousness.' How many states of recollection are there, Ānanda?"

"Five states of recollection, venerable sir. Which five? Here, venerable sir, a monk, quite secluded from sensual pleasures, etc. he enters and dwells in the third meditative absorption. This, venerable sir, is a state of recollection that, when thus developed and cultivated, leads to pleasant abiding in the present life.

"Furthermore, venerable sir, a monk attends to the perception of light, determines the perception of day: as by day so by night, as by night so by day; thus with an open mind, unobstructed, he develops a mind of luminosity. This, venerable sir, is a state of recollection that, when thus developed and cultivated, leads to the attainment of knowledge and vision.

"Furthermore, venerable sir, a monk reviews this very body, upwards from the soles of the feet, downwards from the top of the hair, bounded by the skin, as full of many kinds of impurity: 'There are in this body head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, undigested food, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, synovic fluid, urine.' This, venerable sir, is a state of recollection that, when thus developed and cultivated, leads to the abandoning of sensual lust.

"Furthermore, venerable sir, a monk, just as if he were to see a body abandoned in a charnel ground, dead for one day, or dead for two days, or dead for three days, bloated, discoloured, festering. He compares this very body thus - 'This body too is of such a nature, will become thus, has not gone beyond this.'

"Or just as if he were to see a body abandoned in a charnel ground, being devoured by crows, or being devoured by hawks, or being devoured by vultures, or being devoured by dogs, or being devoured by jackals, or being devoured by various kinds of creatures. He compares this very body thus - 'This body too is of such a nature, will become thus, has not gone beyond this.'

"Or just as if he were to see a body abandoned in a charnel ground, a skeleton with flesh and blood, held together by sinews... etc. a skeleton without flesh, smeared with blood, held together by sinews... a skeleton without flesh and blood, held together by sinews. Bones disconnected, scattered in all directions - here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a rib bone, here a spine bone, there a shoulder bone, here a neck bone, there a jaw bone, here a tooth bone, there a skull; bones white, the colour of shells; bones heaped up, more than a year old; bones rotten, reduced to powder. He compares this very body thus - 'This body too is of such a nature, will become thus, has not gone beyond this.' This, venerable sir, is a state of recollection, when thus developed and cultivated, leads to the uprooting of the conceit 'I am'.

"Furthermore, venerable sir, a monk, with the abandoning of pleasure... etc. he enters and dwells in the fourth meditative absorption. This, venerable sir, is a state of recollection, when thus developed and cultivated, leads to the penetration of the various elements. These, venerable sir, are the five states of recollection."

"Good, good, Ānanda! If so, Ānanda, remember this sixth state of recollection as well. Here, Ānanda, a monk goes forward mindfully, steps back mindfully, stands mindfully, sits down mindfully, lies down mindfully, determines upon his work mindfully. This, Ānanda, is a state of recollection, when thus developed and cultivated, leads to mindfulness and full awareness." The ninth.

10.

The Discourse on the Unsurpassed

30. "There are, monks, these six unsurpassed things. What are the six? The unsurpassed in seeing, the unsurpassed in hearing, the unsurpassed in material gain, the unsurpassed in training, the unsurpassed in service, the unsurpassed in recollection.

"And what, monks, is the unsurpassed in seeing? Here, monks, a certain one goes to see an elephant treasure, goes to see a horse treasure, goes to see a gem treasure, or else goes to see various things, goes to see an ascetic or brahmin who holds wrong view and is wrongly practising. There is, monks, this seeing; I do not say it does not exist. But this seeing, monks, is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit; it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. But whoever, monks, goes to see the Tathāgata or a disciple of the Tathāgata with established faith, with established devotion, gone to the ultimate, devoted - this, monks, is the unsurpassed among seeings, for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna, that is to say, one who goes to see the Tathāgata or a disciple of the Tathāgata with established faith, with established devotion, gone to the ultimate, devoted. This is called, monks, the unsurpassed in seeing. Thus the unsurpassed in seeing.

"And how is there the unsurpassed in hearing? Here, monks, a certain one goes to hear the sound of a drum, goes to hear the sound of a lute, goes to hear the sound of singing, or else goes to hear various things, goes to hear the Teaching of an ascetic or brahmin who holds wrong view and is wrongly practising. There is, monks, this hearing; I do not say it does not exist. But this hearing, monks, is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit; it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. But whoever, monks, goes to hear the Teaching of the Tathāgata or a disciple of the Tathāgata with established faith, with established devotion, gone to the ultimate, devoted - this, monks, is the unsurpassed among hearings, for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna, that is to say, one who goes to hear the Teaching of the Tathāgata or a disciple of the Tathāgata with established faith, with established devotion, gone to the ultimate, devoted. This is called, monks, the unsurpassed in hearing. Thus the unsurpassed in seeing, the unsurpassed in hearing.

"And how is there the unsurpassed in material gain? Here, monks, a certain one obtains the gain of a son, obtains the gain of a wife, obtains the gain of wealth, or else obtains various gains, acquires faith in an ascetic or brahmin who holds wrong view and is wrongly practising. There is, monks, this gain; I do not say it does not exist. But this gain, monks, is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit; it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. But whoever, monks, acquires faith in the Tathāgata or a disciple of the Tathāgata with established faith, with established devotion, gone to the ultimate, devoted - this, monks, is the unsurpassed among gains, for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna, that is to say, one who acquires faith in the Tathāgata or a disciple of the Tathāgata with established faith, with established devotion, gone to the ultimate, devoted. This is called, monks, the unsurpassed in material gain. Thus the unsurpassed in seeing, the unsurpassed in hearing, the unsurpassed in material gain.

"And how is there the unsurpassed in training? Here, monks, a certain one trains in elephants, trains in horses, trains in chariots, trains in the bow, trains in the sword, or else trains in various things, trains under an ascetic or brahmin who holds wrong view and is wrongly practising. There is, monks, this training; I do not say it does not exist. But this training, monks, is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit; it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. But whoever, monks, trains in higher morality, trains in higher consciousness, trains in higher wisdom in the Teaching and discipline proclaimed by the Tathāgata, with established faith, with established devotion, gone to the ultimate, devoted - this, monks, is the unsurpassed among trainings, for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna, that is to say, one who trains in higher morality, trains in higher consciousness, trains in higher wisdom in the Teaching and discipline proclaimed by the Tathāgata, with established faith, with established devotion, gone to the ultimate, devoted. This is called, monks, the unsurpassed in training. Thus the unsurpassed in seeing, the unsurpassed in hearing, the unsurpassed in material gain, the unsurpassed in training.

"And how is there the unsurpassed in service? Here, monks, a certain one serves a warrior, serves a brahmin, serves a householder, or else serves various people, serves an ascetic or brahmin who holds wrong views, who is wrongly practised. There is this service, monks; I do not say it does not exist. But this service, monks, is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit, not leading to disenchantment, etc. not leading to Nibbāna. But whoever, monks, serves the Tathāgata or a disciple of the Tathāgata with established faith, with established devotion, gone to the extreme, devoted - this is unsurpassed, monks, among services for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna, that is to say, one who serves the Tathāgata or a disciple of the Tathāgata with established faith, with established devotion, gone to the extreme, devoted. This is called, monks, the unsurpassed in service. Thus the unsurpassed in seeing, the unsurpassed in hearing, the unsurpassed in material gain, the unsurpassed in training, the unsurpassed in service.

"And how is there the unsurpassed in recollection? Here, monks, a certain one recollects the gain of a son, recollects the gain of a wife, recollects the gain of wealth, or else recollects various gains, recollects an ascetic or brahmin who holds wrong views, who is wrongly practised. There is this recollection, monks; I do not say it does not exist. But this recollection, monks, is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit, not leading to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. But whoever, monks, recollects the Tathāgata or a disciple of the Tathāgata with established faith, with established devotion, gone to the extreme, devoted - this is unsurpassed, monks, among recollections for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna, that is to say, one who recollects the Tathāgata or a disciple of the Tathāgata with established faith, with established devotion, gone to the extreme, devoted. This is called, monks, the unsurpassed in recollection. These, monks, are the six unsurpassed things."

The Unsurpassed Chapter is the third.

Its summary:

4.

The Chapter on Deities

1.

The Discourse on the Trainee

31. "There are these six things, monks, that lead to the decline of a monk who is a learner. Which six? Taking pleasure in work, taking pleasure in talk, taking pleasure in sleep, taking pleasure in company, not guarding the doors of the sense faculties, and immoderation in eating - these, monks, are the six things that lead to the decline of a monk who is a learner.

"There are these six things, monks, that lead to the non-decline of a monk who is a learner. Which six? Not taking pleasure in work, not taking pleasure in talk, not taking pleasure in sleep, not taking pleasure in company, guarding the doors of the sense faculties, and moderation in eating - these, monks, are the six things that lead to the non-decline of a monk who is a learner." The first.

2.

The First Discourse on Non-Decline

32. Then a certain deity, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, that deity said this to the Blessed One -

"There are these six things, venerable sir, that lead to the non-decline of a monk. Which six? Respect for the Teacher, respect for the Dhamma, respect for the Community, respect for the training, respect for diligence, respect for hospitality - these, venerable sir, are the six things that lead to the non-decline of a monk." This that deity said. The Teacher was approving. Then that deity, thinking "The Teacher approves of me," having paid respect to the Blessed One and circumambulated him keeping him on his right, disappeared right there.

Then the Blessed One, after that night had passed, addressed the monks - "This night, monks, a certain deity, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached me; having approached, he paid respect to me and stood to one side. Standing to one side, monks, that deity said this to me - 'There are these six things, venerable sir, that lead to the non-decline of a monk. Which six? Respect for the Teacher, respect for the Dhamma, respect for the Community, respect for the training, respect for diligence, respect for hospitality - these, venerable sir, are the six things that lead to the non-decline of a monk.' This, monks, that deity said. Having said this, having paid respect to me, having circumambulated me keeping me on his right, he disappeared right there."

3.

The Second Discourse on Non-Decline

33. "This night, monks, a certain deity, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached me; having approached, he paid respect to me and stood to one side. Standing to one side, monks, that deity said this to me - 'There are these six things, venerable sir, that lead to the non-decline of a monk. Which six? Respect for the Teacher, respect for the Dhamma, respect for the Community, respect for the training, respect for shame, respect for moral fear - these, venerable sir, are the six things that lead to the non-decline of a monk.' This, monks, that deity said. Having said this, having paid respect to me, having circumambulated me keeping me on his right, he disappeared right there."

4.

The Discourse to Mahāmoggallāna

34. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then when the Venerable Mahāmoggallāna had gone to a private place and was in seclusion, this reflection arose in his mind: "Which gods have such knowledge: 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment'?" Now at that time a monk named Tissa, having recently died, was reborn in a certain Brahma world. There too they know him thus - "Tissa the Brahmā is of great supernormal power, of great might."

Then the Venerable Mahāmoggallāna - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from Jeta's Grove, appeared in that Brahma world. Tissa the Brahmā saw the Venerable Mahāmoggallāna coming from afar. Having seen, he said this to the Venerable Mahāmoggallāna: "Come, dear Moggallāna; welcome, dear Moggallāna; it has been a long time, dear Moggallāna, since you made this occasion, that is to say, for coming here. Sit down, dear Moggallāna, this seat is laid down." The Venerable Mahāmoggallāna sat down on the prepared seat. Tissa the Brahmā too, having paid respect to the Venerable Mahāmoggallāna, sat down to one side. To Tissa the Brahmā seated to one side, the Venerable Mahāmoggallāna said this:

"Which gods, Tissa, have such knowledge: 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment'?" "The gods ruled by the four great kings, dear Moggallāna, have such knowledge: 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'"

"Do all the gods ruled by the four great kings, Tissa, have such knowledge: 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment'?" "Not all the gods ruled by the four great kings, dear Moggallāna, have such knowledge: 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.' Those gods ruled by the four great kings, dear Moggallāna, who are not endowed with unwavering confidence in the Buddha, not endowed with unwavering confidence in the Dhamma, not endowed with unwavering confidence in the Community, not endowed with morality pleasing to the noble ones - those gods do not have such knowledge: 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.' But those gods ruled by the four great kings, dear Moggallāna, who are endowed with unwavering confidence in the Buddha, endowed with unwavering confidence in the Dhamma, endowed with unwavering confidence in the Community, endowed with morality pleasing to the noble ones - they have such knowledge: 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'"

"Is it only the gods of the Four Great Kings, Tissa, who have such knowledge - 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment' - or do the gods of the Thirty-three also... etc. the Yāma gods also... the Tusita gods also... the Nimmānaratī gods also... do the gods who control what is created by others also have such knowledge - 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment'?" "The gods who control what is created by others also indeed, dear Moggallāna, have such knowledge - 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'"

"Do all the gods who control what is created by others, Tissa, have such knowledge - 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment'?" "Not all the gods who control what is created by others, dear Moggallāna, have such knowledge - 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.' Those gods who control what is created by others, dear Moggallāna, who are not endowed with unwavering confidence in the Buddha, not endowed with unwavering confidence in the Dhamma, not endowed with unwavering confidence in the Community, not endowed with morality pleasing to the noble ones - those gods do not have such knowledge - 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.' But those gods who control what is created by others, dear Moggallāna, who are endowed with unwavering confidence in the Buddha, endowed with unwavering confidence in the Dhamma, endowed with unwavering confidence in the Community, endowed with morality pleasing to the noble ones - they have such knowledge - 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'"

Then the Venerable Mahāmoggallāna, having delighted in and given thanks for what Tissa the Brahmā had said - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the Brahma world, he appeared in Jeta's Grove. The fourth.

5.

The Discourse on What is Conducive to True Knowledge

35. "Monks, there are these six mental states conducive to true knowledge. Which six? Perception of impermanence, perception of suffering in what is impermanent, perception of non-self in what is suffering, perception of abandoning, perception of dispassion, perception of cessation – these, monks, are the six mental states conducive to true knowledge." The fifth.

6.

The Discourse on the Sources of Contention

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

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

7.

The Discourse on the Six-Factored Gift

37. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the female lay follower Nandamātā of Veḷukaṇḍaka was establishing an offering possessed of six factors to the community of monks headed by Sāriputta and Moggallāna. The Blessed One saw with the divine eye, which is pure and surpasses the human, the female lay follower Nandamātā of Veḷukaṇḍaka establishing an offering possessed of six factors to the community of monks headed by Sāriputta and Moggallāna. Having seen, he addressed the monks - "This, monks, female lay follower Nandamātā of Veḷukaṇḍaka is establishing an offering possessed of six factors to the community of monks headed by Sāriputta and Moggallāna."

"And how, monks, is an offering possessed of six factors? Here, monks, there are three factors of the donor, and three factors of the recipients. What are the three factors of the donor? Here, monks, the donor is glad even before giving, while giving he makes the mind confident, and having given he is delighted. These are the three factors of the donor.

"What are the three factors of the recipients? Here, monks, the recipients are either without lust or are practising for the removal of lust, are either without hate or are practising for the removal of hate, are either without delusion or are practising for the removal of delusion. These are the three factors of the recipients. Thus there are three factors of the donor, and three factors of the recipients. Thus, monks, an offering is possessed of six factors.

"For an offering thus possessed of six factors, monks, 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 an offering thus possessed of six factors, 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."

8.

The Discourse on the Self-Doer

38. Then a certain brahmin approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, that brahmin said this to the Blessed One - "Indeed, Master Gotama, I hold such a doctrine and such a view - 'There is no action by oneself, there is no action by others.'" "I, brahmin, have never seen or heard of one who speaks thus, one who holds this view. How indeed could one who himself goes forward, who himself goes back, say thus - 'There is no action by oneself, there is no action by others'!

"What do you think, brahmin, is there an element of instigation?" "Yes, sir." "When there is an element of instigation, are beings who instigate discerned?" "Yes, sir." "That, brahmin, when there is an element of instigation, beings who instigate are discerned - this is the action by oneself of beings, this is the action by others.

"What do you think, brahmin, is there an element of persistence? Etc. Is there an element of exertion? Is there an element of strength? Is there an element of steadfastness? Is there an element of endeavour?" "Yes, sir." "When there is an element of endeavour, are beings who endeavour discerned?" "Yes, sir." "That, brahmin, when there is an element of endeavour, beings who endeavour are discerned - this is the action by oneself of beings, this is the action by others.

"I, brahmin, have never seen or heard of one who speaks thus, one who holds this view. How indeed could one who himself goes forward, who himself goes back, say thus - 'There is no action by oneself, there is no action by others.'"

"Excellent, Master Gotama! Etc. From this day forth, I have gone for refuge for life." The eighth.

9.

The Discourse on Causation

39. "There are, monks, these three sources for the arising of actions. What three? Greed is a source for the arising of actions, hate is a source for the arising of actions, delusion is a source for the arising of actions. Not from greed, monks, does non-greed arise; rather, monks, from greed only greed arises. Not from hate, monks, does non-hate arise; rather, monks, from hate only hate arises. Not from delusion, monks, does non-delusion arise; rather, monks, from delusion only delusion arises. Not by action born of greed, by action born of hate, by action born of delusion, monks, are gods discerned, are human beings discerned, or whatever other fortunate destinations there are. Rather, monks, by action born of greed, by action born of hate, by action born of delusion, hell is discerned, the animal realm is discerned, the sphere of ghosts is discerned, or whatever other unfortunate realms there are. These, monks, are the three sources for the arising of actions.

"There are, monks, these three sources for the arising of actions. What three? Non-greed is a source for the arising of actions, non-hate is a source for the arising of actions, non-delusion is a source for the arising of actions. Not from non-greed, monks, does greed arise; rather, monks, from non-greed only non-greed arises. Not from non-hate, monks, does hate arise; rather, monks, from non-hate only non-hate arises. Not from non-delusion, monks, does delusion arise; rather, monks, from non-delusion only non-delusion arises. Not by action born of non-greed, by action born of non-hate, by action born of non-delusion, monks, is hell discerned, is the animal realm discerned, is the sphere of ghosts discerned, or whatever other unfortunate realms there are. Rather, monks, by action born of non-greed, by action born of non-hate, by action born of non-delusion, gods are discerned, human beings are discerned, or whatever other fortunate destinations there are. These, monks, are the three sources for the arising of actions." The ninth.

10.

The Discourse on Kimila

40. Thus have I heard - On one occasion the Blessed One was dwelling at Kimilā in the Nicula 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 diligence, dwell disrespectful and not deferential towards hospitality. 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 diligence, dwell respectful and deferential towards hospitality. This, Kimila, is the cause, this is the condition, whereby when the Tathāgata has attained final Nibbāna the Good Teaching lasts long." The tenth.

11.

The Discourse on the Log of Wood

41. Thus have I heard - On one occasion the Venerable Sāriputta was dwelling at Rājagaha on the Vulture's Peak mountain. Then the Venerable Sāriputta, having dressed in the earlier period of the day, taking his bowl and robe, descending from the Vulture's Peak mountain together with several monks, saw in a certain region a great log of wood. Having seen, he addressed the monks - "Do you see, friends, that great log of wood?" "Yes, friend."

"If he wishes, friends, a monk possessing supernormal power, having attained mastery of mind, could resolve upon that log of wood as only earth. What is the reason for this? There is, friends, in that log of wood the solid element, in dependence on which a monk possessing supernormal power, having attained mastery of mind, could resolve upon that log of wood as only earth. If he wishes, friends, a monk possessing supernormal power, having attained mastery of mind, could resolve upon that log of wood as only water, etc. could resolve upon it as only fire, could resolve upon it as only air, could resolve upon it as only beautiful, could resolve upon it as only ugly. What is the reason for this? There is, friends, in that log of wood the ugly element, in dependence on which a monk possessing supernormal power, having attained mastery of mind, could resolve upon that log of wood as only ugly." The eleventh.

12.

The Discourse on Nāgita

42. 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 and 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, etc. the Enlightened One, the Blessed One.' He, this world with its gods, etc. 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 be 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 be 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.

"Here I, Nāgita, see a monk dwelling near a village, sitting concentrated. It occurs to me thus, Nāgita - 'Now a monastery attendant or a novice will attend upon this venerable one and will disturb him from that concentration.' Therefore I, Nāgita, am not delighted with that monk's dwelling near a village. But here I, Nāgita, see a forest-dwelling monk sitting in the forest, nodding off. It occurs to me thus, Nāgita - 'Now this venerable one, having dispelled this weariness of drowsiness, will attend only to the perception of forest in unity.' Therefore I, Nāgita, am delighted with that monk's forest dwelling.

"But here I, Nāgita, see a forest-dwelling monk seated in the forest unconcentrated. It occurs to me thus, Nāgita - 'Now this venerable one will either concentrate an unconcentrated mind, or will protect a concentrated mind.' Therefore I, Nāgita, am delighted with that monk's forest dwelling.

"But here I, Nāgita, see a forest-dwelling monk seated in the forest concentrated. It occurs to me thus, Nāgita - 'Now this venerable one will either liberate an unliberated mind, or will protect a liberated mind.' Therefore I, Nāgita, am delighted with that monk's forest dwelling.

"But here I, Nāgita, see a monk dwelling near a village, an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. He, desiring that material gain, honour and fame, neglects seclusion, neglects remote forest and woodland lodgings; having gone to villages, market towns and royal cities, he takes up residence. Therefore I, Nāgita, am not delighted with that monk's dwelling near a village.

"But here I, Nāgita, see a forest-dwelling monk, an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. He, having dismissed that material gain, honour and fame, does not neglect seclusion, does not neglect remote forest and woodland lodgings. Therefore I, Nāgita, am delighted with that monk's forest dwelling. At the time when I, Nāgita, travelling on the highway, see no one in front or behind, at that time, Nāgita, I am comfortable, even for the act of defecation and urination." The twelfth.

The Deities Chapter is the fourth.

Its summary:

5.

The Chapter on Dhammika

1.

The Discourse on the Elephant

43. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Sāvatthī for almsfood. Having walked for almsfood in Sāvatthī, after the meal, having returned from his alms round, he addressed the Venerable Ānanda - "Come, Ānanda, let us approach the Eastern Park, the mansion of Migāra's mother, for the day residence." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One.

Then the Blessed One, together with the Venerable Ānanda, approached the Eastern Park, the mansion of Migāra's mother. Then the Blessed One, in the evening, having emerged from seclusion, addressed the Venerable Ānanda - "Come, Ānanda, let us approach the Eastern Porch to bathe our limbs." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One. Then the Blessed One, together with the Venerable Ānanda, approached the Eastern Porch to bathe his limbs. Having bathed his limbs at the Eastern Porch, having come out, he stood wearing a single robe, drying his limbs.

Now at that time an elephant of King Pasenadi of Kosala named Seta was coming out from the Eastern Porch with great musical instruments being struck and played. So much so that people, having seen it, said thus - "Handsome indeed, sir, is the king's elephant; good-looking indeed, sir, is the king's elephant; pleasing indeed, sir, is the king's elephant; well-endowed with body indeed, sir, is the king's elephant!" When this was said, the Venerable Udāyī said this to the Blessed One - "Is it only when people see an elephant that is great, huge, and well-endowed with body that they say thus - 'An elephant indeed, sir, an elephant!' - or do people also say thus when they see anything else that is great, huge, and well-endowed with body - 'An elephant indeed, sir, an elephant'?" "Indeed, Udāyī, when people see an elephant that is great, huge, and well-endowed with body, they say thus - 'An elephant indeed, sir, an elephant!' Also a horse, Udāyī, that is great, huge, etc. Also a bull, Udāyī, that is great, huge, etc. Also a serpent, Udāyī, that is great, huge, etc. Also a tree, Udāyī, that is great, huge, etc. Also a human being, Udāyī, that is great, huge, and well-endowed with body - when people see such, they say thus - 'An elephant indeed, sir, an elephant!' But, Udāyī, whoever in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, commits no offence by body, by speech, by mind - him I call 'an elephant'."

"Wonderful, venerable sir, marvellous, venerable sir! How well spoken is this, venerable sir, by the Blessed One - But, Udāyī, whoever in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, does not commit an offence by body, by speech, by mind, him I call 'an elephant.'" And I, venerable sir, give thanks for this well spoken by the Blessed One with these verses -

2.

The Discourse on Migasālā

44. Then the Venerable Ānanda, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of the female lay follower Migasālā; having approached, he sat down on the prepared seat. Then the female lay follower Migasālā approached the Venerable Ānanda; having approached, he paid respect to the Venerable Ānanda and sat down to one side. Seated to one side, the female lay follower Migasālā said this to the Venerable Ānanda –

"How is it, Venerable Ānanda, that this Teaching taught by the Blessed One is to be understood, where indeed a practitioner of the holy life and one who is not a practitioner of the holy life will both have the same destination in the future life? My father, venerable sir, Purāṇa, was a practitioner of the holy life, living far from, abstaining from sexual intercourse, which is a village practice. He died and was declared by the Blessed One to be a once-returner, reborn in the Tusita realm. My uncle, venerable sir, Isidatta, was not a practitioner of the holy life, but was content with his own wife. He too died and was declared by the Blessed One to have attained once-returning, reborn in the Tusita realm. How is it, Venerable Ānanda, that this Teaching taught by the Blessed One is to be understood, where indeed a practitioner of the holy life and one who is not a practitioner of the holy life will both have the same destination in the future life?" "Thus indeed, sister, this has been declared by the Blessed One."

Then the Venerable Ānanda, having received almsfood at the dwelling of the female lay follower Migasālā, rose from his seat and departed. Then the Venerable Ānanda, after the meal, having returned from his alms round, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One -

"Here I, venerable sir, having dressed in the earlier period of the day, taking my bowl and robe, approached the dwelling of the female lay follower Migasālā; having approached, I sat down on the prepared seat. Then, venerable sir, the female lay follower Migasālā approached me; having approached, he paid respect to me and sat down to one side. Seated to one side, venerable sir, the female lay follower Migasālā said this to me – 'How is it, Venerable Ānanda, that this Teaching taught by the Blessed One is to be understood, where indeed a practitioner of the holy life and one who is not a practitioner of the holy life will both have the same destination in the future life? My father, venerable sir, Purāṇa, was a practitioner of the holy life, living far from, abstaining from sexual intercourse, which is a village practice. He died and was declared by the Blessed One to have attained once-returning, reborn in the Tusita realm. My uncle, venerable sir, Isidatta, was not a practitioner of the holy life, but was content with his own wife. He too died and was declared by the Blessed One to have attained once-returning, reborn in the Tusita realm. How is it, Venerable Ānanda, that this Teaching taught by the Blessed One is to be understood, where indeed a practitioner of the holy life and one who is not a practitioner of the holy life will both have the same destination in the future life?' When this was said, I, venerable sir, said this to the female lay follower Migasālā – 'Thus indeed, sister, this has been declared by the Blessed One.'"

"And who, Ānanda, is the female lay follower Migasālā, foolish, inexperienced, a mere woman with a woman's perception, and who are those with knowledge of the higher and lower faculties of persons? There are, Ānanda, these six persons existing and found in the world.

"Which six? Here, Ānanda, a certain person is gentle and pleasant to live with, and his fellow monks in the holy life delight in living together with him. For him, what should be done by hearing has not been done, what should be done by great learning has not been done, what should be penetrated by view has not been penetrated, and he does not obtain even temporary liberation. He, upon the body's collapse at death, goes to decline, not to distinction; he is one going to decline, not one going to distinction.

"But here, Ānanda, a certain person is gentle and pleasant to live with, and his fellow monks in the holy life delight in living together with him. For him, what should be done by hearing has been done, what should be done by great learning has been done, what should be penetrated by view has been penetrated, and he obtains temporary liberation. He, upon the body's collapse at death, goes to distinction, not to decline; he is one going to distinction, not one going to decline.

"Therein, Ānanda, those who measure by measure judge - 'This one has the same qualities, that one has the same qualities; why is one of them inferior and one superior?' That indeed, Ānanda, is for their harm and suffering for a long time.

"Therein, Ānanda, that person who is gentle and pleasant to live with, whose fellow monks in the holy life delight in living together with him, for whom what should be done by hearing has been done, what should be done by great learning has been done, what should be penetrated by view has been penetrated, and who obtains temporary liberation - This person, Ānanda, is more excellent and more sublime than that former person. What is the reason for this? The stream of the Teaching carries this person along, Ānanda; who could know that difference except for the Tathāgata! Therefore, Ānanda, do not be ones who measure by measure regarding persons; do not take the measure of persons. One who takes the measure of persons is injured, Ānanda. Either I, Ānanda, should take the measure of persons, or one who is like me.

"But here, Ānanda, a certain person has overcome wrath and conceit, yet from time to time states of greed arise in him. For him, what should be done by hearing has not been done, what should be done by great learning has not been done, what should be penetrated by view has not been penetrated, and he does not obtain even temporary liberation. He, upon the body's collapse at death, goes to decline, not to distinction; he is one going to decline, not one going to distinction.

"But here, Ānanda, a certain person has overcome wrath and conceit, yet from time to time states of greed arise in him. For him, what should be done by hearing has been done, etc. not one going to decline.

"Therein, Ānanda, those who measure by measure judge, etc. or one who is like me.

"Here, Ānanda, a certain person has overcome wrath and conceit, yet from time to time verbal activities arise in him. For him, what should be done by hearing has not been done, etc. and he does not obtain even temporary liberation. He, upon the body's collapse at death, goes to decline, not to distinction; he is one going to decline, not one going to distinction.

"But here, Ānanda, a certain person has attained wrath and conceit, and from time to time verbal activities arise in him. For him, what should be done by hearing has been done, what should be done by great learning has been done, what should be penetrated by view has been penetrated, and he obtains temporary liberation. He, upon the body's collapse at death, goes to distinction, not to decline; he is one going to distinction, not one going to decline.

"Therein, Ānanda, those who measure by measure judge - 'This one has just these qualities, that one too has just these qualities. Why is one of them inferior and one superior?' That indeed, Ānanda, is for their harm and suffering for a long time.

"Therein, Ānanda, as to that person who has attained wrath and conceit, and from time to time verbal activities arise in him, for him what should be heard has been heard, what should be done through great learning has been done, what should be penetrated by view has been penetrated, and he obtains temporary liberation. This person, Ānanda, is more excellent and more sublime than that former person. What is the reason for this? The stream of the Teaching, Ānanda, carries this person along. Who could know that difference except the Tathāgata! Therefore, Ānanda, do not be ones who measure by measure regarding persons; do not take the measure of persons. One who takes the measure of persons is injured, Ānanda. Either I, Ānanda, should take the measure of persons, or one who is like me.

"And who is the female lay follower Migasālā - foolish, inexperienced, a mere woman with a woman's perception - and who are those with knowledge of the higher and lower faculties of persons! These, Ānanda, are the six persons existing and found in the world.

"If, Ānanda, Isidatta had been endowed with such morality as Purāṇa was endowed with, then Purāṇa would not have known even Isidatta's destination. And if, Ānanda, Purāṇa had been endowed with such wisdom as Isidatta was endowed with, then Isidatta would not have known even Purāṇa's destination. Thus, Ānanda, these two persons were each deficient in one factor." The second.

3.

The Discourse on Debt

45. "Is poverty, monks, suffering in the world for one enjoying sensual pleasures?" "Yes, venerable sir." "And when, monks, a poor, penniless, destitute person takes a loan, is taking a loan also, monks, suffering in the world for one enjoying sensual pleasures?" "Yes, venerable sir." "And when, monks, a poor, penniless, destitute person having taken a loan promises interest, is interest also, monks, painful in the world for one enjoying sensual pleasures?" "Yes, venerable sir." "And when, monks, a poor, penniless, destitute person having promised interest does not give the interest when due, they also accuse him; is accusation also, monks, painful in the world for one enjoying sensual pleasures?" "Yes, venerable sir." "And when, monks, a poor, penniless, destitute person being accused does not give, they also pursue him; is pursuit also, monks, painful in the world for one enjoying sensual pleasures?" "Yes, venerable sir." "And when, monks, a poor, penniless, destitute person being pursued does not give, they also bind him; is bondage also, monks, suffering in the world for one enjoying sensual pleasures?" "Yes, venerable sir."

"Thus indeed, monks, poverty is suffering in the world for one enjoying sensual pleasures, taking a loan is suffering in the world for one enjoying sensual pleasures, interest is painful in the world for one enjoying sensual pleasures, accusation is painful in the world for one enjoying sensual pleasures, pursuit is painful in the world for one enjoying sensual pleasures, bondage is suffering in the world for one enjoying sensual pleasures; just so, monks, whoever has no faith in wholesome mental states, has no shame in wholesome mental states, has no moral fear in wholesome mental states, has no energy in wholesome mental states, has no wisdom in wholesome mental states – this one is called, monks, in the Noble One's discipline, poor, penniless, destitute.

"That one, monks, who is poor, penniless, destitute, when faith is absent in wholesome mental states, when shame is absent in wholesome mental states, when moral fear is absent in wholesome mental states, when energy is absent in wholesome mental states, when wisdom is absent in wholesome mental states, practises misconduct by body, practises misconduct by speech, practises misconduct by mind. This I call his taking a loan.

"He, for the purpose of concealing that bodily misconduct, directs an evil wish. He wishes 'May they not know me,' he thinks 'May they not know me,' he speaks words 'May they not know me,' he exerts himself bodily 'May they not know me.' He, for the purpose of concealing that verbal misconduct, etc. He, for the purpose of concealing that mental misconduct, etc. he exerts himself bodily 'May they not know me.' This I call his interest.

"Well-behaved fellow monks in the holy life say this about him – 'This venerable one acts thus, conducts himself thus.' This I call his accusation.

Evil unwholesome thoughts accompanied by remorse occur to him when he has gone to the forest or gone to the root of a tree or gone to an empty house. This I call his being pursued.

That poor, penniless, destitute person, monks, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, upon the body's collapse at death, is bound in the bondage of hell or in the bondage of the animal realm. I do not, monks, perceive any other single bondage so cruel, so bitter, so obstructive to the achievement of the unsurpassed freedom from bondage as this, monks, the bondage of hell or the bondage of the animal realm.

4.

The Discourse on Mahācunda

46. Thus have I heard - On one occasion the Venerable Mahācunda was dwelling among the Cetis at Sahajāti. There the Venerable Mahācunda addressed the monks - "Friends, monks!" "Friend," those monks assented to the Venerable Mahācunda. The Venerable Mahācunda said this -

"Here, friends, monks devoted to the Teaching disparage meditator monks - 'These ones say "We are meditators, we are meditators," and they meditate, they brood, they ponder, they muse. What do these ones meditate on, why do these ones meditate, how do these ones meditate?' Therein neither the monks devoted to the Teaching are pleased, nor are the meditator monks pleased, and they are not 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.

"But here, friends, meditator monks disparage monks devoted to the Teaching - 'These ones say "We are devoted to the Teaching, we are devoted to the Teaching," yet they are agitated, arrogant, fickle, garrulous, of loose speech, unmindful, not fully aware, unconcentrated, with wandering minds, with uncontrolled faculties. What are these ones devoted to the Teaching, why are these ones devoted to the Teaching, how are these ones devoted to the Teaching?' Therein neither the meditator monks are pleased, nor are the monks devoted to the Teaching pleased, and they are not 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.

"But here, friends, monks devoted to the Teaching praise only monks devoted to the Teaching, they do not praise meditator monks. Therein neither the monks devoted to the Teaching are pleased, nor are the meditator monks pleased, and they are not 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.

"But here, friends, meditator monks praise only meditator monks, they do not praise monks devoted to the Teaching. Therein neither the meditator monks are pleased, nor are the monks devoted to the Teaching pleased, and they are not 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.

"Therefore, friends, you should train thus - 'Being devoted to the Teaching, we will praise meditator monks.' Thus indeed, friends, should you train. What is the reason for this? Wonderful indeed, friends, are these persons, rare in the world, who having touched the Deathless element with the body, dwell. Therefore, friends, you should train thus - 'Being meditators, we will praise monks devoted to the Teaching.' Thus indeed, friends, should you train. What is the reason for this? Wonderful indeed, friends, are these persons, rare in the world, who see the profound passage of meaning, having pierced through with wisdom." The fourth.

5.

The First Discourse on Visible Here and Now

47. Then the wandering ascetic Moḷiyasīvaka approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the wandering ascetic Moḷiyasīvaka said this to the Blessed One - "'The Teaching is visible here and now, the Teaching is visible here and now', venerable sir, is said. In what respect, venerable sir, is the Teaching visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the wise?"

"If so, Sīvaka, I will ask you a question about this very matter. As it pleases you, so you should answer it. What do you think, Sīvaka, when there is greed internally, do you understand 'there is greed internally in me', or when there is no greed internally, do you understand 'there is no greed internally in me'?" "Yes, venerable sir." "That you, Sīvaka, when there is greed internally, understand 'there is greed internally in me', or when there is no greed internally, understand 'there is no greed internally in me' - in this way too, Sīvaka, the Teaching is visible here and now, etc.

"What do you think, Sīvaka, when there is hate internally, etc. when there is delusion internally, etc. when there is a state of greed internally, etc. when there is a state of hate internally, etc. when there is a state of delusion internally, do you understand 'there is a state of delusion internally in me', or when there is no state of delusion internally, do you understand 'there is no state of delusion internally in me'?" "Yes, venerable sir." "That you, Sīvaka, when there is a state of delusion internally, understand 'there is a state of delusion internally in me', or when there is no state of delusion internally, understand 'there is no state of delusion internally in me' - thus, Sīvaka, the Teaching is visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the wise."

"Excellent, venerable sir, excellent, venerable sir! Etc. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life." The fifth.

6.

The Second Discourse on Visible Here and Now

48. Then a certain brahmin approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, that brahmin said this to the Blessed One - "'The Teaching is visible here and now, the Teaching is visible here and now', Master Gotama, is said. In what respect, Master Gotama, is the Teaching visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the wise?"

"If so, brahmin, I will ask you a question about this very matter. As it pleases you, so you should answer it. What do you think, brahmin, when there is lust internally, do you understand 'there is lust internally in me', or when there is no lust internally, do you understand 'there is no lust internally in me'?" "Yes, sir." "That you, brahmin, when there is lust internally, understand 'there is lust internally in me', or when there is no lust internally, understand 'there is no lust internally in me' - in this way too, brahmin, the Teaching is visible here and now. Etc.

"What do you think, brahmin, when there is hate internally, etc. when there is delusion internally, etc. when there is bodily corruption internally, etc. when there is verbal corruption internally, etc. when there is mental corruption internally, do you understand 'there is mental corruption internally in me', or when there is no mental corruption internally, do you understand 'there is no mental corruption internally in me'?" "Yes, sir." "That you, brahmin, when there is mental corruption internally, understand 'there is mental corruption internally in me', or when there is no mental corruption internally, understand 'there is no mental corruption internally in me' - thus, brahmin, the Teaching is visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the wise."

"Excellent, Master Gotama, excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life." The sixth.

7.

The Discourse on Khema

49. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Khema and the Venerable Sumana were dwelling at Sāvatthī in the Blind Men's Grove. Then the Venerable Khema and the Venerable Sumana approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Khema said this to the Blessed One -

"Venerable sir, that monk who is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge - he does not think thus - 'There is one superior to me,' or 'There is one equal to me,' or 'There is one inferior to me.'" This the Venerable Khema said. The Teacher was approving. Then the Venerable Khema, thinking "The Teacher approves of me," rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed.

Then the Venerable Sumana, soon after the Venerable Khema had departed, said this to the Blessed One - "Venerable sir, that monk who is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge - he does not think thus - 'There is no one superior to me,' or 'There is no one equal to me,' or 'There is no one inferior to me.'" This the Venerable Sumana said. The Teacher was approving. Then the Venerable Sumana, thinking "The Teacher approves of me," rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed.

Then the Blessed One, when the Venerable Khema and the Venerable Sumana had recently departed, addressed the monks - "Thus indeed, monks, sons of good family declare the final liberating knowledge. The meaning has been stated, and oneself has not been brought forward. And yet here some foolish men, laughing as it were, methinks, declare the final liberating knowledge. They afterwards fall into vexation."

8.

The Discourse on Restraint of the Faculties

50. "When sense restraint is absent, monks, for one failing in sense restraint, morality has its proximate cause destroyed; when morality is absent, for one 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, when sense restraint is absent, for one failing in sense restraint, morality has its proximate cause destroyed... etc. knowledge and vision of liberation.

"When sense restraint is present, monks, for one accomplished in sense restraint, morality is accomplished in its proximate cause; when morality is present, for one 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, when sense restraint is present, for one accomplished in sense restraint, morality is accomplished in its proximate cause... etc. knowledge and vision of liberation." The eighth.

9.

The Discourse on Ānanda

51. 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, does a monk hear the Teaching not heard before, and the teachings heard by him do not go to decline, and those teachings previously experienced by the mind occur to him, and he cognizes what was not cognized?" "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 learns the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. He teaches the Teaching in detail to others as he has heard it, as he has learned it; he recites the Teaching in detail to others as he has heard it, as he has learned it; he recites the Teaching in detail as he has heard it, as he has learned it; he reflects upon, examines, and mentally contemplates the Teaching as he has heard it, as he has learned it. In whatever residence elder monks dwell who are very learned, who have learnt the collections, who are bearers of the Teaching, bearers of the monastic discipline, bearers of the matrices, in that residence he enters the rains retreat. Approaching them from time to time, he questions and inquires - 'How is this, venerable sir? What is the meaning of this?' They open up what is not opened up for that venerable one, make clear what is not made clear, and dispel doubt regarding the various phenomena that are grounds for doubt. To this extent, friend Sāriputta, a monk hears the Teaching not heard before, and the teachings heard by him do not go to decline, and those teachings previously experienced by the mind occur to him, and he cognizes what was not cognized."

"Wonderful, friend, marvellous, friend, how well spoken is this by the Venerable Ānanda. And we remember the Venerable Ānanda as endowed with these six qualities. For the Venerable Ānanda learns the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. The Venerable Ānanda teaches the Teaching in detail to others as he has heard it, as he has learned it; the Venerable Ānanda recites the Teaching in detail to others as he has heard it, as he has learned it; the Venerable Ānanda recites the Teaching in detail as he has heard it, as he has learned it; the Venerable Ānanda reflects upon, examines, and mentally contemplates the Teaching as he has heard it, as he has learned it. The Venerable Ānanda, in whatever residence elder monks dwell who are very learned, who have learnt the collections, who are bearers of the Teaching, bearers of the monastic discipline, bearers of the matrices, in that residence enters the rains retreat. The Venerable Ānanda, approaching them from time to time, questions and inquires - 'How is this, venerable sir? What is the meaning of this?' They open up what is not opened up for the Venerable Ānanda, make clear what is not made clear, and dispel doubt regarding the various phenomena that are grounds for doubt." The ninth.

10.

The Discourse on the Warrior Caste

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

"Warriors, Master Gotama, what is their intention, what is their exploration, what is their foundation, what is their adherence, what is their final goal?" "Warriors, brahmin, have wealth as their intention, wisdom as their exploration, power as their foundation, earth as their adherence, sovereignty as their final goal."

"And brahmins, Master Gotama, what is their intention, what is their exploration, what is their foundation, what is their adherence, what is their final goal?" "Brahmins, brahmin, have wealth as their intention, wisdom as their exploration, sacred hymns as their foundation, sacrifice as their adherence, the Brahma world as their final goal."

"And householders, Master Gotama, what is their intention, what is their exploration, what is their foundation, what is their adherence, what is their final goal?" "Householders, brahmin, have wealth as their intention, wisdom as their exploration, craft as their foundation, work as their adherence, completed work as their final goal."

"And women, Master Gotama, what is their intention, what is their exploration, what is their foundation, what is their adherence, what is their final goal?" "Women, brahmin, have a man as their intention, adornment as their exploration, a son as their foundation, being without a co-wife as their adherence, sovereignty as their final goal."

"And thieves, Master Gotama, what is their intention, what is their exploration, what is their foundation, what is their adherence, what is their final goal?" "Thieves, brahmin, have taking as their intention, thickets as their exploration, weapons as their foundation, darkness as their adherence, not being seen as their final goal."

"And ascetics, Master Gotama, what is their intention, what is their exploration, what is their foundation, what is their adherence, what is their final goal?" "Ascetics, brahmin, have patience and meekness as their intention, wisdom as their exploration, morality as their foundation, nothingness as their adherence, Nibbāna as their final goal."

"It is wonderful, Master Gotama, it is marvellous, Master Gotama! Master Gotama knows the intention, the exploration, the foundation, the adherence, and the final goal of warriors. Master Gotama knows of brahmins, etc. Master Gotama knows of householders... Master Gotama knows of women... Master Gotama knows of thieves... Master Gotama knows the intention, the exploration, the foundation, the adherence, and the final goal of ascetics. 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 tenth.

11.

The Diligence Discourse

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

"Is there indeed, Master Gotama, one principle that, when developed and cultivated, having taken hold of both benefits, remains - both the benefit pertaining to the present life and the benefit pertaining to the future life?" "There is indeed, brahmin, one principle that, when developed and cultivated, having taken hold of both benefits, remains - both the benefit pertaining to the present life and the benefit pertaining to the future life."

"But which, Master Gotama, is that one principle that, when developed and cultivated, having taken hold of both benefits, remains - both the benefit pertaining to the present life and the benefit pertaining to the future life?" "Diligence, brahmin, is that one principle that, when developed and cultivated, having taken hold of both benefits, remains - both the benefit pertaining to the present life and the benefit pertaining to the future life.

"Just as, brahmin, whatever kinds of footprints there are of living beings that walk on the ground, all of them are included in the elephant's footprint; the elephant's footprint is declared the foremost among them, that is to say, in terms of its greatness. Just so, brahmin, diligence is that one principle that, when developed and cultivated, having taken hold of both benefits, remains - both the benefit pertaining to the present life and the benefit pertaining to the future life.

"Just as, brahmin, whatever rafters there are of a pinnacle building, all of them go to the pinnacle, slope towards the pinnacle, converge at the pinnacle, the pinnacle is declared the foremost among them; just so, brahmin, etc.

"Just as, brahmin, a reaper of reeds, having reaped the reeds, grasping them at the top, shakes them down, shakes them out, and beats them; just so, brahmin, etc.

"Just as, brahmin, when a bunch of mangoes is cut from its stalk, all the mangoes connected to the stalk follow along with it; just so, brahmin, etc.

"Just as, brahmin, whatever petty kings there are, all of them become followers of a wheel-turning monarch, the wheel-turning monarch is declared the foremost among them; just so, brahmin, etc.

"Just as, brahmin, whatever radiance there is of the stars, all of it is not worth a sixteenth fraction of the radiance of the moon, the radiance of the moon is declared the foremost among them. Just so, brahmin, diligence is that one principle that, when developed and cultivated, having taken hold of both benefits, remains - both the benefit pertaining to the present life and the benefit pertaining to the future life.

"This, brahmin, is that one principle that, when developed and cultivated, having taken hold of both benefits, remains - both the benefit pertaining to the present life and the benefit pertaining to the future life."

"Excellent, Master Gotama, excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life." The eleventh.

12.

The Discourse on the Righteous

54. On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. Now at that time the Venerable Dhammika was a resident in the native land, in all seven residences in the native land. There the Venerable Dhammika reviled, abused, harassed, pricked, and irritated visiting monks with speech. And those visiting monks, being reviled, being abused, being harassed, being pricked, being irritated with speech by the Venerable Dhammika, departed, did not remain, and abandoned the residence.

Then this occurred to the lay followers of the native land - "We have attended upon the Community of monks with the requisites of robes, almsfood, lodging and medicine for the sick. And yet visiting monks depart, do not remain, and abandon the residence. What now is the cause, what is the condition, whereby visiting monks depart, do not remain, and abandon the residence?" Then this occurred to the lay followers of the native land - "This Venerable Dhammika reviles, abuses, harasses, pricks, and irritates visiting monks with speech. And those visiting monks, being reviled, being abused, being harassed, being pricked, being irritated with speech by the Venerable Dhammika, departed, did not remain, and abandoned the residence. What if we were to expel the Venerable Dhammika."

Then the lay followers of the native land approached the Venerable Dhammika; having approached, they said this to the Venerable Dhammika - "Let the Venerable Dhammika depart from this residence, venerable sir; enough of your dwelling here." Then the Venerable Dhammika went from that residence to another residence. There too the Venerable Dhammika reviled, abused, harassed, pricked, and irritated visiting monks with speech. And those visiting monks, being reviled, being abused, being harassed, being pricked, being irritated with speech by the Venerable Dhammika, departed, did not remain, and abandoned the residence.

Then this occurred to the lay followers of the native land - "We have attended upon the Community of monks with the requisites of robes, almsfood, lodging and medicine for the sick. And yet visiting monks depart, do not remain, and abandon the residence. What now is the cause, what is the condition, whereby visiting monks depart, do not remain, and abandon the residence?" Then this occurred to the lay followers of the native land - "This Venerable Dhammika reviles, abuses, harasses, pricks, and irritates visiting monks with speech. And those visiting monks, being reviled, being abused, being harassed, being pricked, being irritated with speech by the Venerable Dhammika, departed, did not remain, and abandoned the residence. What if we were to expel the Venerable Dhammika."

Then the lay followers of the native land approached the Venerable Dhammika; having approached, they said this to the Venerable Dhammika - "Let the Venerable Dhammika depart from this residence too, venerable sir; enough of your dwelling here." Then the Venerable Dhammika went from that residence too to another residence. There too the Venerable Dhammika reviled, abused, harassed, pricked, and irritated visiting monks with speech. And those visiting monks, being reviled, being abused, being harassed, being pricked, being irritated with speech by the Venerable Dhammika, departed, did not remain, and abandoned the residence.

Then this occurred to the lay followers of the native land - "We have attended upon the Community of monks with the requisites of robes, almsfood, lodging and medicine for the sick. And yet visiting monks depart, do not remain, and abandon the residence. What now is the cause, what is the condition, whereby visiting monks depart, do not remain, and abandon the residence?" Then this occurred to the lay followers of the native land - "This Venerable Dhammika reviles visiting monks, etc. What if we were to banish the Venerable Dhammika from all seven residences in Jātibhūmi." Then the lay followers of the native land approached the Venerable Dhammika; having approached, they said this to the Venerable Dhammika - "Let the Venerable Dhammika depart, venerable sir, from all seven residences in Jātibhūmi." Then this occurred to the Venerable Dhammika - "I have been banished by the lay followers of Jātibhūmaka from all seven residences in Jātibhūmi. Where now shall I go?" Then this occurred to the Venerable Dhammika - "What if I were to approach the Blessed One?"

Then the Venerable Dhammika, taking his bowl and robe, set out towards Rājagaha. Gradually he arrived at Rājagaha, at the Vulture's Peak mountain, and approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Dhammika seated to one side, the Blessed One said this - "Well now, from where are you coming, brahmin Dhammika?" "I have been banished, venerable sir, by the lay followers of Jātibhūmaka from all seven residences in Jātibhūmi." "Enough, brahmin Dhammika, what is there for you in this? When they banish you from here and there, you, banished from here and there, come to my presence.

"Once in the past, brahmin Dhammika, seafaring merchants, having taken a shore-sighting bird, plunged into the ocean by boat. When the boat was out of sight of the shore, they released the shore-sighting bird. It goes to the eastern direction, goes to the western direction, goes to the northern direction, goes to the southern direction, goes above, goes to the intermediate directions. If it sees the shore all around, it goes just there. But if it does not see the shore all around, it returns to that very boat. Just so, brahmin Dhammika, when they banish you from here and there, you, banished from here and there, come to my presence.

"Once in the past, brahmin Dhammika, there was a king of banyan trees belonging to King Korabya named Suppatiṭṭha, with five branches, with cool shade, delightful. Now, brahmin Dhammika, the spread of the king of banyan trees Suppatiṭṭha was twelve yojanas, and five yojanas for the spreading of the roots. Now, brahmin Dhammika, the fruits of the king of banyan trees Suppatiṭṭha were so large; just like a pot holding an āḷhaka measure. Thus its fruits were sweet; just like pure bee's honey without defect. Now, brahmin Dhammika, of the king of banyan trees Suppatiṭṭha, one branch the king enjoyed together with the women's quarters, one branch the army enjoyed, one branch the townspeople and country folk enjoyed, one branch the ascetics and brahmins enjoyed, one branch the deer enjoyed. Now, brahmin Dhammika, of the king of banyan trees Suppatiṭṭha, no one guarded the fruits, and they did not harm each other's fruits.

"Then, brahmin Dhammika, a certain man, having eaten as much as he liked of the fruits of the king banyan tree Suppatiṭṭha, broke off a branch and departed. Then, brahmin Dhammika, this occurred to the deity dwelling in the king banyan tree Suppatiṭṭha - 'Wonderful indeed, friend, marvellous indeed, friend! How evil is this man, that indeed having eaten as much as he liked of the fruits of the king banyan tree Suppatiṭṭha, he broke off a branch and departed. What if the king banyan tree Suppatiṭṭha were not to give fruit in the future.' Then, brahmin Dhammika, the king banyan tree Suppatiṭṭha did not give fruit in the future.

"Then, brahmin Dhammika, King Korabya approached Sakka, the lord of the gods; having approached, he said this to Sakka, the lord of the gods - 'May you know, sir, the king banyan tree Suppatiṭṭha is not giving fruit.' Then, brahmin Dhammika, Sakka, the lord of the gods, performed such a feat of supernormal power that a severe wind and rain came and overturned the king banyan tree Suppatiṭṭha and uprooted it. Then, brahmin Dhammika, the deity dwelling in the king banyan tree Suppatiṭṭha, afflicted, unhappy, with tearful face, weeping, stood to one side.

"Then, brahmin Dhammika, Sakka, the lord of the gods, approached the deity dwelling in the king banyan tree Suppatiṭṭha; having approached, he said this to the deity dwelling in the king banyan tree Suppatiṭṭha - 'Why are you, deity, afflicted, unhappy, with tearful face, weeping, standing to one side?' 'Because, sir, a severe wind and rain came and overturned my dwelling and uprooted it.' 'But was it while you were abiding in the nature of a tree that a severe wind and rain came and overturned your dwelling and uprooted it?' 'But how, sir, does a tree abide in the nature of a tree?' 'Here, deity, those desiring roots take the roots of the tree, those desiring bark take the bark, those desiring leaves take the leaves, those desiring flowers take the flowers, those desiring fruits take the fruits. And because of that, displeasure or non-delight should not be made by the deity. Thus, deity, a tree abides in the nature of a tree.' 'Indeed, sir, while I was not abiding in the nature of a tree, a severe wind and rain came and overturned my dwelling and uprooted it.' 'If you, deity, were to abide in the nature of a tree, your dwelling would be as before.' 'I will abide, sir, in the nature of a tree; let my dwelling be as before.'"

"Then, brahmin Dhammika, Sakka, the lord of the gods, performed such a feat of supernormal power that a severe wind and rain came and raised up the king banyan tree Suppatiṭṭha, and the roots became whole again. Just so, brahmin Dhammika, was it while you were abiding in the nature of an ascetic that the lay followers of the native land expelled you from all seven residences in the native land?" "But how, venerable sir, does an ascetic abide in the nature of an ascetic?" "Here, brahmin Dhammika, an ascetic does not revile back one who reviles, does not irritate back one who irritates, does not quarrel back with one who quarrels. Thus, brahmin Dhammika, an ascetic abides in the nature of an ascetic." "Indeed, venerable sir, while I was not abiding in the nature of an ascetic, the lay followers of the native land expelled me from all seven residences in the native land."

"Once upon a time, brahmin Dhammika, there was a teacher named Sunetta, a founder of a sect, free from lust towards sensual pleasures. And, brahmin Dhammika, the teacher Sunetta had many hundreds of disciples. The teacher Sunetta taught the Teaching to his disciples for companionship with the Brahma world. But those, brahmin Dhammika, who did not place confidence in their minds when the teacher Sunetta was teaching the Teaching for companionship with the Brahma world, upon the body's collapse at death, were reborn in a realm of misery, an unfortunate realm, a nether world, in hell. But those, brahmin Dhammika, who placed confidence in their minds when the teacher Sunetta was teaching the Teaching for companionship with the Brahma world, upon the body's collapse at death, were reborn in a fortunate realm, in a heavenly world.

"Once in the past, brahmin Dhammika, there was a teacher named Mūgapakkha... etc. there was a teacher named Aranemi... there was a teacher named Kuddālaka... there was a teacher named Hatthipāla... there was a teacher named Jotipāla, a founder of a sect, free from lust for sensual pleasures. The teacher Jotipāla, brahmin Dhammika, had many hundreds of disciples. The teacher Jotipāla taught the Teaching for companionship with the Brahma world to his disciples. But those, brahmin Dhammika, whose minds were not gladdened when the teacher Jotipāla was teaching the Teaching for companionship with the Brahma world, upon the body's collapse at death, were reborn in a realm of misery, an unfortunate realm, a nether world, in hell. But those, brahmin Dhammika, whose minds were gladdened when the teacher Jotipāla was teaching the Teaching for companionship with the Brahma world, upon the body's collapse at death, were reborn in a fortunate realm, in a heavenly world.

"What do you think, brahmin Dhammika, whoever with a corrupted mind should revile and abuse these six teachers, founders of sects, free from lust for sensual pleasures, with retinues of many hundreds, together with their communities of disciples, would he generate much demerit?" "Yes, venerable sir." "Whoever, brahmin Dhammika, with a corrupted mind should revile and abuse these six teachers, founders of sects, free from lust for sensual pleasures, with retinues of many hundreds, together with their communities of disciples, he would generate much demerit. Whoever with a corrupted mind reviles and abuses a single person accomplished in right view, this one generates more demerit than that. What is the reason for this? I do not, brahmin Dhammika, speak of such forbearance outside of this as among one's fellows in the holy life. Therefore, brahmin Dhammika, you should train thus - 'Our minds will not be corrupted towards our fellows in the holy life.'" Thus indeed, brahmin Dhammika, should you train.

The Righteous Chapter is the fifth.

Its summary:

The First Fifty is complete.

2.

The Second Fifty

6.

The Great Chapter

1.

The Discourse on Soṇa

55. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. Now at that time the Venerable Soṇa was dwelling at Rājagaha in the Cool Grove. Then when the Venerable Soṇa had gone to a private place and was in seclusion, this reflection arose in his mind: "Whatever disciples of the Blessed One dwell putting forth strenuous energy, I am one of them. And yet my mind does not become liberated from the mental corruptions by non-clinging; there is indeed wealth in my family, it is possible both to enjoy wealth and to make merit. What if I were to reject the training and, having returned to the lower life, both enjoy wealth and make merit!"

Then the Blessed One, having known with his mind the reflection in the mind of the Venerable Soṇa - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the Vulture's Peak mountain, appeared before the Venerable Soṇa in the Cool Grove. The Blessed One sat down on the prepared seat. The Venerable Soṇa also, having paid respect to the Blessed One, sat down to one side. To the Venerable Soṇa seated to one side, the Blessed One said this:

"Did not this reflection arise in your mind, Soṇa, when you had gone to a private place and were in seclusion: 'Whatever disciples of the Blessed One dwell putting forth strenuous energy, I am one of them. And yet my mind does not become liberated from the mental corruptions by non-clinging; there is indeed wealth in my family, it is possible both to enjoy wealth and to make merit. What if I were to reject the training and, having returned to the lower life, both enjoy wealth and make merit!'" "Yes, venerable sir."

"What do you think, Soṇa, were you formerly, when living the household life, skilled in the sound of the lute strings?" "Yes, venerable sir." "What do you think, Soṇa, when the strings of your lute were overly taut, was your lute at that time tuneful or fit for playing?" "No, Venerable Sir."

"What do you think, Soṇa, when the strings of your lute were overly slack, was your lute at that time tuneful or fit for playing?" "No, Venerable Sir."

"But when, Soṇa, the strings of your lute were neither overly taut nor overly slack, but established at an even pitch, was your lute at that time tuneful or fit for playing?" "Yes, venerable sir."

"Just so, Soṇa, excessive energy leads to restlessness, and overly slack energy leads to idleness. Therefore, Soṇa, resolve upon evenness of energy, penetrate to evenness of the faculties, and grasp the sign there." "Yes, venerable sir," the Venerable Soṇa assented to the Blessed One. Then the Blessed One, having exhorted the Venerable Soṇa with this exhortation - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the Cool Grove, appeared on the Vulture's Peak mountain.

Then the Venerable Soṇa, at a later time, determined upon the balance of energy, and penetrated the balance of the faculties, and there he grasped the sign. Then the Venerable Soṇa, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - the final goal of the holy life, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." And the Venerable Soṇa became one of the Worthy Ones.

Then this occurred to the Venerable Soṇa who had attained arahantship - "What if I were to approach the Blessed One; having approached, I might declare the final liberating knowledge in the presence of the Blessed One." Then the Venerable Soṇa 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 Soṇa said this to the Blessed One -

"Venerable sir, that monk who is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge, he is intent upon six states - he is intent upon renunciation, he is intent upon solitude, he is intent upon non-ill-will, he is intent upon the elimination of craving, he is intent upon the elimination of clinging, he is intent upon non-confusion.

"Now, venerable sir, here it might occur to a certain venerable one thus - 'Surely this venerable one is intent upon renunciation in dependence on mere faith alone.' But that, venerable sir, should not be seen thus. A monk, venerable sir, who has eliminated the mental corruptions, who has lived the holy life, who has done what was to be done, not regarding anything to be done by himself or any adding to what has been done, because of the elimination of lust, because of being without lust, is intent upon renunciation; because of the elimination of hate, because of being without hate, is intent upon renunciation; because of the elimination of delusion, because of being without delusion, is intent upon renunciation.

"Now, venerable sir, here it might occur to a certain venerable one thus - 'Surely this venerable one, desiring material gain, honour and fame, is intent upon solitude.' But that, venerable sir, should not be seen thus. A monk, venerable sir, who has eliminated the mental corruptions, who has lived the holy life, who has done what was to be done, not regarding anything to be done by himself or any adding to what has been done, because of the elimination of lust, because of being without lust, is intent upon solitude; because of the elimination of hate, because of being without hate, is intent upon solitude; because of the elimination of delusion, because of being without delusion, is intent upon solitude.

"Now, venerable sir, here it might occur to a certain venerable one thus - 'Surely this venerable one, returning to adherence to moral rules and austerities as having substance, is intent upon non-ill-will.' But that, venerable sir, should not be seen thus. A monk, venerable sir, who has eliminated the mental corruptions, who has lived the holy life, who has done what was to be done, not regarding anything to be done by himself or any adding to what has been done, because of the elimination of lust, because of being without lust, is intent upon non-ill-will; because of the elimination of hate, because of being without hate, is intent upon non-ill-will; because of the elimination of delusion, because of being without delusion, is intent upon non-ill-will.

"Because of the elimination of lust, because of being without lust, he is intent upon the elimination of craving; because of the elimination of hate, because of being without hate, he is intent upon the elimination of craving; because of the elimination of delusion, because of being without delusion, he is intent upon the elimination of craving.

"Because of the elimination of lust, because of being without lust, he is intent upon the elimination of clinging; because of the elimination of hate, because of being without hate, he is intent upon the elimination of clinging; because of the elimination of delusion, because of being without delusion, he is intent upon the elimination of clinging.

"Because of the elimination of lust, because of being without lust, he is intent upon non-confusion; because of the elimination of hate, because of being without hate, he is intent upon non-confusion; because of the elimination of delusion, because of being without delusion, he is intent upon non-confusion.

"For a monk with mind thus rightly liberated, venerable sir, even if severe forms cognizable by eye come into the range of the eye, they do not overpower his mind. His mind remains unmixed, stable, having attained imperturbability, and he contemplates its passing away. Even if severe sounds cognizable by ear... etc. odours cognizable by nose... flavours cognizable by tongue... tangible objects cognizable by body... mental phenomena cognizable by mind come into the range of the mind, they do not overpower his mind. His mind remains unmixed, stable, having attained imperturbability, and he contemplates its passing away. Just as, venerable sir, a rocky mountain without cracks, without hollows, one solid mass. Then even if a severe wind and rain were to come from the eastern direction, it would not make it tremble, would not make it shake, would not make it quake; even if a severe wind and rain were to come from the western direction... etc. even if a severe wind and rain were to come from the northern direction... even if a severe wind and rain were to come from the southern direction, it would not make it tremble, would not make it shake, would not make it quake; just so indeed, venerable sir, for a monk with mind thus rightly liberated, even if severe forms cognizable by eye come into the range of the eye, they do not overpower his mind. His mind remains unmixed, stable, having attained imperturbability, and he contemplates its passing away. Even if severe sounds cognizable by ear... etc. odours cognizable by nose... flavours cognizable by tongue... tangible objects cognizable by body... mental phenomena cognizable by mind come into the range of the mind, they do not overpower his mind. His mind remains unmixed, stable, having attained imperturbability, and he contemplates its passing away."

2.

The Discourse on Phagguna

56. Now at that time the Venerable Phagguna was sick, afflicted, severely ill. 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 - "The Venerable Phagguna, venerable sir, is sick, afflicted, severely ill. It would be good, venerable sir, if the Blessed One would approach the Venerable Phagguna, out of compassion." The Blessed One consented by silence. Then the Blessed One, in the evening, having emerged from seclusion, approached the Venerable Phagguna. The Venerable Phagguna saw the Blessed One coming from afar. Having seen him, he stirred on his bed. Then the Blessed One said this to the Venerable Phagguna – "Enough, Phagguna, do not stir on your bed. There are these seats prepared by others; I will sit down there." The Blessed One sat down on the prepared seat. Having sat down, the Blessed One said this to the Venerable Phagguna –

"Is it bearable for you, Phagguna, is it endurable? Are unpleasant feelings receding for you, not advancing; is their receding evident, not their advancing?" "It is not bearable for me, venerable sir, not endurable. Excessive unpleasant feelings are advancing for me, not receding; their advancing is evident, not their receding.

"Just as, venerable sir, a strong man were to crush one's head with a sharp point; just so, venerable sir, exceeding winds strike at my head. It is not bearable for me, venerable sir, not endurable. Excessive unpleasant feelings are advancing for me, not receding; their advancing is evident, not their receding.

"Just as, venerable sir, a strong man were to bind one's head with a tight leather strap as a head-band; just so, venerable sir, there is exceeding headache in my head. It is not bearable for me, venerable sir, not endurable. Excessive unpleasant feelings are advancing for me, not receding; their advancing is evident, not their receding.

"Just as, venerable sir, a skilled butcher or a butcher's apprentice were to cut through the belly with a sharp butcher's knife; just so, venerable sir, exceeding winds cut through my belly. It is not bearable for me, venerable sir, not endurable. Excessive unpleasant feelings are advancing for me, not receding; their advancing is evident, not their receding.

"Just as, venerable sir, two strong men, having seized a weaker man by both arms, were to scorch and thoroughly burn him over a charcoal pit; just so, venerable sir, there is exceeding burning in my body. It is not bearable for me, venerable sir, not endurable. Excessive unpleasant feelings are advancing for me, not receding; their advancing is evident, not their receding." Then the Blessed One, having instructed, encouraged, inspired, and gladdened the Venerable Phagguna with a talk on the Teaching, rose from his seat and departed.

Then the Venerable Phagguna, not long after the Blessed One had departed, died. And at that time, at the time of death, his faculties became very clear. 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 - "The Venerable Phagguna, venerable sir, not long after the Blessed One had departed, died. And at that time, at the time of death, his faculties became very clear."

"Why, Ānanda, should the monk Phagguna's faculties not become very clear! Ānanda, the monk Phagguna's mind was unliberated from the five lower mental fetters. Having heard that teaching of the Teaching, his mind became liberated from the five lower mental fetters.

"There are, Ānanda, these six benefits of hearing the Teaching at the right time and of examining the meaning at the right time. Which six? Here, Ānanda, a monk's mind is unliberated from the five lower mental fetters. He, at that time, at the time of death, obtains the seeing of the Tathāgata. To him the Tathāgata 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. Having heard that teaching of the Teaching, his mind becomes liberated from the five lower mental fetters. This, Ānanda, is the first benefit of hearing the Teaching at the right time.

"Furthermore, Ānanda, a monk's mind is unliberated from the five lower mental fetters. He, at that time, at the time of death, does not indeed obtain the seeing of the Tathāgata, but he obtains the seeing of a disciple of the Tathāgata. To him the disciple of the Tathāgata 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. Having heard that teaching of the Teaching, his mind becomes liberated from the five lower mental fetters. This, Ānanda, is the second benefit of hearing the Teaching at the right time.

"Furthermore, Ānanda, a monk's mind is unliberated from the five lower mental fetters. He at that time, at the time of death, does not indeed obtain the seeing of the Tathāgata, nor does he obtain the seeing of a disciple of the Tathāgata; but he reflects upon, examines, and mentally contemplates the Teaching as he has heard it, as he has learned it. For him, reflecting upon, examining, and mentally contemplating the Teaching as he has heard it, as he has learned it, the mind becomes liberated from the five lower mental fetters. This, Ānanda, is the third benefit of timely examination of the meaning.

"Here, Ānanda, a monk's mind is liberated from the five lower mental fetters, but the mind is unliberated in the unsurpassed extinction of clinging. He, at that time, at the time of death, obtains the seeing of the Tathāgata. To him the Tathāgata teaches the Teaching, good in the beginning, good in the middle, etc. he reveals the holy life. Having heard that teaching of the Teaching, the mind becomes liberated in the unsurpassed extinction of clinging. This, Ānanda, is the fourth benefit of timely hearing of the Teaching.

"Furthermore, Ānanda, a monk's mind is liberated from the five lower mental fetters, but the mind is unliberated in the unsurpassed extinction of clinging. He, at that time, at the time of death, does not indeed obtain the seeing of the Tathāgata, but he obtains the seeing of a disciple of the Tathāgata. To him a disciple of the Tathāgata teaches the Teaching, good in the beginning, etc. he reveals the holy life that is pure. Having heard that teaching of the Teaching, the mind becomes liberated in the unsurpassed extinction of clinging. This, Ānanda, is the fifth benefit of timely hearing of the Teaching.

"Furthermore, Ānanda, a monk's mind is liberated from the five lower mental fetters, but the mind is unliberated in the unsurpassed extinction of clinging. He at that time, at the time of death, does not indeed obtain the seeing of the Tathāgata, nor does he obtain the seeing of a disciple of the Tathāgata; but he reflects upon, examines, and mentally contemplates the Teaching as he has heard it, as he has learned it. For him, reflecting upon, examining, and mentally contemplating the Teaching as he has heard it, as he has learned it, the mind becomes liberated in the unsurpassed extinction of clinging. This, Ānanda, is the sixth benefit of timely examination of the meaning. These, Ānanda, are the six benefits of timely hearing of the Teaching and timely examination of the meaning." The second.

3.

The Discourse on the Six Classes of Rebirth

57. On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. 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 - "Venerable sir, six classes of rebirth have been laid down by Pūraṇa Kassapa - the dark class of rebirth has been laid down, the blue class of rebirth has been laid down, the red class of rebirth has been laid down, the yellow class of rebirth has been laid down, the white class of rebirth has been laid down, the supreme white class of rebirth has been laid down.

"Herein, venerable sir, the dark class of rebirth has been laid down by Pūraṇa Kassapa: sheep-butchers, pig-butchers, fowlers, deer-hunters, hunters, fish-killers, thieves, executioners of thieves, prison-keepers, or whatever others there are engaged in cruel activities.

"Herein, venerable sir, the blue class of rebirth has been laid down by Pūraṇa Kassapa: monks who live like thorns, or whatever others there are who hold the view of the efficacy of kamma and the view of the efficacy of action.

"Herein, venerable sir, the red class of rebirth has been laid down by Pūraṇa Kassapa: Jains who wear a single cloth.

"Herein, venerable sir, the yellow class of rebirth has been laid down by Pūraṇa Kassapa: householders clad in white, disciples of the naked ascetics.

"Herein, venerable sir, the white class of rebirth has been laid down by Pūraṇa Kassapa: male Ājīvaka ascetics and female Ājīvaka ascetics.

"Herein, venerable sir, the supreme white class of rebirth has been laid down by Pūraṇa Kassapa: Nanda Vaccha, Kisa Saṃkicca, Makkhali Gosāla. Venerable sir, these six classes of rebirth have been laid down by Pūraṇa Kassapa."

"But, Ānanda, does the whole world allow Pūraṇa Kassapa to lay down these six classes of rebirth?" "No, Venerable Sir." "Just as, Ānanda, a man who is poor, penniless, destitute, they might attach a portion to him against his will - 'This meat, hey man, is to be eaten by you, and the price is to be paid.' Just so, Ānanda, without the acknowledgment of those ascetics and brahmins, these six classes of rebirth have been laid down by Pūraṇa Kassapa, as by one who is foolish, inexperienced, unknowing of the field, and unwholesome.

"But I, Ānanda, declare six classes of rebirth. Listen to that, pay close attention; I will speak." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One. The Blessed One said this - "And what, Ānanda, are the six classes of rebirth? Here, Ānanda, a certain one, being of dark birth, produces dark phenomena. But here, Ānanda, a certain one, being of dark birth, produces bright phenomena. But here, Ānanda, a certain one, being of dark birth, produces Nibbāna that is neither dark nor bright. But here, Ānanda, a certain one, being of bright birth, produces dark phenomena. But here, Ānanda, a certain one, being of bright birth, produces bright phenomena. But here, Ānanda, a certain one, being of bright birth, produces Nibbāna that is neither dark nor bright.

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

"And how, Ānanda, does one of dark birth produce bright phenomena? Here, Ānanda, a certain one is reborn in a low family - in an outcast family or etc. bedding, lodging and lighting. He practises good conduct by body, he practises good conduct by speech, he practises good conduct by mind. He, having practised good conduct by body, having practised good conduct by speech, having practised good conduct by mind, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. Thus, Ānanda, one of dark birth produces bright phenomena.

"And how, Ānanda, does one of dark birth produce Nibbāna that is neither dark nor bright? Here, Ānanda, a certain one is reborn in a low family - in an outcast family or etc. and he is ugly, unsightly, dwarfish. He shaves off his hair and beard, puts on ochre robes, and goes forth from home into homelessness. He, having thus gone forth, having abandoned the five mental hindrances, impurities of the mind that weaken wisdom, with mind well established in the four establishments of mindfulness, having developed the seven factors of enlightenment as they really are, produces Nibbāna that is neither dark nor bright. Thus, Ānanda, one of dark birth produces Nibbāna that is neither dark nor bright.

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

"And how, Ānanda, does one of bright birth produce bright phenomena? Here, Ānanda, a certain one is reborn in a high family - in a wealthy warrior family or etc. bedding, lodging and lighting. He practises good conduct by body, he practises good conduct by speech, he practises good conduct by mind. He, having practised good conduct by body, having practised good conduct by speech, having practised good conduct by mind, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. Thus, Ānanda, one of bright birth produces bright phenomena.

"And how, Ānanda, does one of bright birth produce Nibbāna that is neither dark nor bright? Here, Ānanda, a certain one is reborn in a high family - in a wealthy warrior family or a wealthy brahmin family or a wealthy householder family, rich, of great wealth, of great possessions, with abundant gold and silver, with abundant means and provisions, with abundant wealth and grain. And he is handsome, good-looking, pleasing, endowed with the highest beauty of complexion, an obtainer of food, drink, clothing, vehicles, garlands, perfumes and ointments, bedding, lodging and lighting. He shaves off his hair and beard, puts on ochre robes, and goes forth from home into homelessness. He, having thus gone forth, having abandoned the five mental hindrances, impurities of the mind that weaken wisdom, with mind well established in the four establishments of mindfulness, having developed the seven factors of enlightenment as they really are, produces Nibbāna that is neither dark nor bright. Thus, Ānanda, one of bright birth produces Nibbāna that is neither dark nor bright. These, Ānanda, are the six classes of rebirth." The third.

4.

The Discourse on Mental Corruptions

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

Which six? Here, monks, for a monk those mental corruptions to be abandoned by restraint are abandoned by restraint, those mental corruptions to be abandoned by using are abandoned by using, those mental corruptions to be abandoned by endurance are abandoned by endurance, those mental corruptions to be abandoned by avoidance are abandoned by avoidance, those mental corruptions to be abandoned by removal are abandoned by removal, those mental corruptions to be abandoned by meditative development are abandoned by meditative development.

"And what, monks, are the mental corruptions to be abandoned by restraint that are abandoned by restraint? Here, monks, a monk dwells restrained with the restraint of the eye-faculty, having reflected wisely. For whatever mental corruptions, vexations, and fevers would arise for one dwelling unrestrained in the restraint of the eye-faculty, monks, for one dwelling restrained in the restraint of the eye-faculty, those mental corruptions, vexations, and fevers do not exist. Having reflected wisely, the ear-faculty, etc. the nose-faculty, the tongue-faculty, the body-faculty, He dwells restrained with the restraint of the mind-faculty. For whatever mental corruptions, vexations, and fevers would arise for one dwelling unrestrained in the restraint of the mind-faculty, monks, for one dwelling restrained in the restraint of the mind-faculty, those mental corruptions, vexations, and fevers do not exist. These are called, monks, mental corruptions to be abandoned by restraint that are abandoned by restraint.

"And what, monks, are the mental corruptions to be abandoned by using that are abandoned by using? Here, monks, a monk, having reflected wisely, uses the robe - 'only for warding off cold, for warding off heat, for warding off the contact of gadflies, mosquitoes, wind, sun, and creeping creatures, only for the purpose of covering the parts that arouse shame.' Having reflected wisely, he uses almsfood - 'not for amusement, not for intoxication, not for adornment, not for beautification, only for the presence and sustenance of this body, for the cessation of harm, for the support of the holy life, thus: "I shall ward off the old feeling and shall not give rise to a new feeling, and there will be for me progress, blamelessness, and comfortable dwelling."' Having reflected wisely, he uses lodging - 'only for warding off cold, for warding off heat, for warding off the contact of gadflies, mosquitoes, wind, sun, and creeping creatures, only for the purpose of dispelling the dangers of the seasons and for the delight of seclusion.' Having reflected wisely, he uses the requisite of medicines for the sick - 'only for warding off arisen afflicting feelings, with freedom from affliction as the highest aim.' For whatever mental corruptions, vexations, and fevers would arise for one not using, monks, for one using, those mental corruptions, vexations, and fevers do not exist. These are called, monks, mental corruptions to be abandoned by using that are abandoned by using.

"And what, monks, are the mental corruptions to be abandoned by endurance that are abandoned by endurance? Here, monks, a monk, having reflected wisely, 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. For whatever mental corruptions, vexations, and fevers would arise for one not enduring, monks, for one enduring, those mental corruptions, vexations, and fevers do not exist. These are called, monks, mental corruptions to be abandoned by endurance that are abandoned by endurance.

"And what, monks, are the mental corruptions to be abandoned by avoidance that are abandoned by avoidance? Here, monks, a monk, having reflected wisely, avoids a fierce elephant, avoids a fierce horse, avoids a fierce bull, avoids a fierce dog, a snake, a stump, a thorny place, a pit, a precipice, a cesspool, a sewer; whatever improper seat one sitting on, whatever improper resort one frequenting, whatever evil friends one associating with, wise fellow monks would suspect one in evil matters - he, having reflected wisely, avoids that improper seat, that improper resort, and those evil friends. For whatever mental corruptions, vexations, and fevers would arise for one not avoiding, monks, for one avoiding, those mental corruptions, vexations, and fevers do not exist. These are called, monks, mental corruptions to be abandoned by avoidance that are abandoned by avoidance.

"And what, monks, are the mental corruptions to be abandoned by removal that are abandoned by removal? Here, monks, a monk, having reflected wisely, does not accept an arisen sensual thought, he abandons it, dispels it, puts an end to it, brings it to obliteration; having reflected wisely, an arisen thought of anger... etc. An arisen thought of violence... Whatever evil unwholesome mental states have arisen, he does not accept them, he abandons them, dispels them, puts an end to them, brings them to obliteration. For whatever mental corruptions, vexations, and fevers would arise for one not removing them, monks, for one removing them, those mental corruptions, vexations, and fevers do not exist. These are called, monks, mental corruptions to be abandoned by removal that are abandoned by removal.

"And what, monks, are the mental corruptions to be abandoned by meditative development that are abandoned by meditative development? Here, monks, a monk, having reflected wisely, develops the enlightenment factor of mindfulness, based upon seclusion, based upon dispassion, based upon cessation, maturing in release; having reflected wisely, he develops the enlightenment factor of investigation of phenomena... etc. He develops the enlightenment factor of energy... He develops the enlightenment factor of rapture... He develops the enlightenment factor of tranquillity... He develops the enlightenment factor of concentration... He develops the enlightenment factor of equanimity, based upon seclusion, based upon dispassion, based upon cessation, maturing in release. For whatever mental corruptions, vexations, and fevers would arise for one not developing, monks, for one developing, those mental corruptions, vexations, and fevers do not exist. These are called, monks, mental corruptions to be abandoned by meditative development that are abandoned by meditative development.

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

5.

The Discourse on the Woodworker

59. Thus have I heard - On one occasion the Blessed One was dwelling at Nātikā in the brick house. Then the householder Dārukammika approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the householder Dārukammika seated to one side, the Blessed One said this - "Is giving given in your family, householder?" "Giving is given in my family, venerable sir. And that to those monks who are forest-dwellers, almsfood eaters, wearers of rag-robes, who are Worthy Ones or have attained the path of arahantship - to such monks, venerable sir, giving is given by me."

"This is difficult to know, householder, by you, a householder enjoying sensual pleasures, dwelling in the confinement of wife and children, enjoying Kāsi sandalwood, wearing garlands, scents, and cosmetics, accepting gold and silver - 'these are Worthy Ones, or these have attained the path of arahantship.'

"If, householder, a monk who is a forest-dweller is agitated, arrogant, fickle, garrulous, of loose speech, unmindful, not fully aware, unconcentrated, with a wandering mind, with uncontrolled faculties - thus he is blameworthy in that factor. If, householder, a monk who is a forest-dweller is unagitated, not arrogant, steadfast, not garrulous, not of loose speech, mindful, fully aware, concentrated, with fully focused mind, with controlled faculties - thus he is praiseworthy in that factor.

"If, householder, a monk who is a village-border dweller is agitated, etc. thus he is blameworthy in that factor. If, householder, a monk who is a village-border dweller is unagitated, etc. thus he is praiseworthy in that factor.

"If, householder, a monk who is an almsfood eater is agitated, etc. thus he is blameworthy in that factor. If, householder, a monk who is an almsfood eater is unagitated, etc. thus he is praiseworthy in that factor.

"If, householder, a monk who accepts invitations is agitated, etc. thus he is blameworthy in that factor. If, householder, a monk who accepts invitations is unagitated, etc. thus he is praiseworthy in that factor.

"If, householder, a monk who is a wearer of rag-robes is agitated, etc. thus he is blameworthy in that factor. If, householder, a monk who is a wearer of rag-robes is unagitated, etc. thus he is praiseworthy in that factor.

"If, householder, a monk wearing robes given by householders is agitated, arrogant, fickle, garrulous, of loose speech, unmindful, not fully aware, unconcentrated, with a wandering mind, with uncontrolled faculties. thus he is blameworthy in that factor. If, householder, a monk wearing robes given by householders is unagitated, not arrogant, steadfast, not garrulous, not of loose speech, mindful, fully aware, concentrated, with fully focused mind, with controlled faculties. thus he is praiseworthy in that factor.

"Come now, householder, give a gift to the monastic community. When you give a gift to the monastic community, your mind will be gladdened. You, with a gladdened mind, upon the body's collapse at death, will be reborn in a fortunate realm, in a heavenly world." "I, venerable sir, from this day forth, will give a gift to the monastic community." The fifth.

6.

The Discourse on Hatthisāriputta

60. Thus have I heard - On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. Now at that time many elder monks, after the meal, having returned from their alms round, were seated together assembled in the circular pavilion, discussing the higher teaching. There the Venerable Citta Hatthisāriputta interrupted the discussion now and then while the elder monks were discussing the higher teaching. Then the Venerable Mahākoṭṭhika said this to the Venerable Citta Hatthisāriputta - "Let not the Venerable Citta Hatthisāriputta interrupt the discussion now and then while the elder monks are discussing the higher teaching; let the Venerable Citta wait for the end of the discussion." When this was said, the monks who were friends of the Venerable Citta Hatthisāriputta said this to the Venerable Mahākoṭṭhika - "Let not the Venerable Mahākoṭṭhika rebuke the Venerable Citta Hatthisāriputta; the Venerable Citta Hatthisāriputta is wise. The Venerable Citta Hatthisāriputta is able to discuss the higher teaching with the elder monks."

"This is difficult to know, friends, by those who do not know the mental disposition of another. Here, friends, a certain person is only so long extremely gentle, extremely humble, extremely at peace, as long as he dwells in dependence on the Teacher or on a certain fellow in the holy life who holds the place of a teacher. But when he withdraws from the Teacher, withdraws from fellows in the holy life who hold the place of a teacher, he dwells in company with monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians, and disciples of sectarians. For him, dwelling in company, intimate, open, given to talk, lust assails his mind. He, with mind assailed by lust, having rejected the training, returns to the lower life.

"Just as, friends, a corn-eating bull might be bound by a rope or confined in a cattle pen. If anyone, friends, were to say thus - 'This corn-eating bull will never again enter the corn' - would he, speaking thus, speak rightly?" "No indeed, friend." "For there is this possibility, friends, that that corn-eating bull, having broken the rope or having broken through the cattle pen, might again enter the corn. Just so, friends, here a certain person is only so long extremely gentle, extremely humble, extremely at peace, as long as he dwells in dependence on the Teacher or on a certain fellow in the holy life who holds the place of a teacher. But when he withdraws from the Teacher, withdraws from fellows in the holy life who hold the place of a teacher, he dwells in company with monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians, and disciples of sectarians. For him, dwelling in company, intimate, open, given to talk, lust assails his mind. He, with mind assailed by lust, having rejected the training, returns to the lower life.

"But here, friends, a certain person, quite secluded from sensual pleasures, etc. he enters and dwells in the first meditative absorption. He, thinking 'I am an obtainer of the first meditative absorption,' dwells in company with monks, etc. having rejected the training, returns to the lower life. Just as, friends, at a crossroads a rain god raining with large drops might cause the dust to disappear and might produce mud. If anyone, friends, were to say thus - 'Now dust will never again appear at that crossroads' - would he, speaking thus, speak rightly?" "No indeed, friend." "For there is this possibility, friends, that at that crossroads human beings might pass by, or cattle might pass by, or wind and heat might consume the moisture, and then dust might again appear. Just so, friends, here a certain person, quite secluded from sensual pleasures, etc. he enters and dwells in the first meditative absorption. He, thinking 'I am an obtainer of the first meditative absorption,' dwells in company with monks, etc. having rejected the training, returns to the lower life.

"But here, friend, a certain person, with the subsiding of applied and sustained thought, etc. he enters and dwells in the second meditative absorption. He, thinking 'I am one who has attained the second meditative absorption', dwells in company with monks, etc. having rejected the training, returns to the lower life. Just as, friend, not far from a village or a town there might be a great lake. There, when the rain god has rained with large drops, it might cause oysters and shells, gravel and potsherds to disappear. If anyone, friends, were to say thus - 'Now in that lake oysters and shells or gravel and potsherds will never again appear' - would he, speaking thus, speak rightly?" "No indeed, friend." "For there is this possibility, friend, that in that lake human beings might drink, or cattle might drink, or wind and heat might dry up the moisture, and then oysters and shells, gravel and potsherds would again appear. Just so, friend, here a certain person, with the subsiding of applied and sustained thought, etc. he enters and dwells in the second meditative absorption. He, thinking 'I am one who has attained the second meditative absorption', dwells in company with monks, etc. having rejected the training, returns to the lower life.

"But here, friend, a certain person, with the fading away of rapture, etc. he enters and dwells in the third meditative absorption. He, thinking 'I am one who has attained the third meditative absorption', dwells in company with monks, etc. having rejected the training, returns to the lower life. Just as, friend, a man who has eaten sumptuous food would not find food from the previous evening agreeable. If anyone, friends, were to say thus - 'Now food will never again be agreeable to that man' - would he, speaking thus, speak rightly?" "No indeed, friend." "For there is this possibility, friend, that for that man who has eaten sumptuous food, as long as that nutritive essence remains in his body, he will not find other food agreeable. But when that nutritive essence has disappeared, then that food would again be agreeable. Just so, friend, here a certain person, with the fading away of rapture, etc. he enters and dwells in the third meditative absorption. He, thinking 'I am one who has attained the third meditative absorption', dwells in company with monks, etc. having rejected the training, returns to the lower life.

"But here, friend, a certain person, with the abandoning of pleasure and with the abandoning of pain, etc. he enters and dwells in the fourth meditative absorption. He, thinking 'I am one who has attained the fourth meditative absorption', dwells in company with monks, etc. having rejected the training, returns to the lower life. Just as, friend, there might be a lake on a mountain top, sheltered from the wind, without waves. If anyone, friends, were to say thus - 'Now in that lake a wave will never again appear' - would he, speaking thus, speak rightly?" "No indeed, friend." "For there is this possibility, friend, that a severe wind and rain might come from the eastern direction. That would produce a wave in that lake. If it were to come from the western direction, etc. if it were to come from the northern direction... if a severe wind and rain were to come from the southern direction. That would produce a wave in that lake. Just so, friend, here a certain person, with the abandoning of pleasure and with the abandoning of pain, etc. he enters and dwells in the fourth meditative absorption. He, thinking 'I am one who has attained the fourth meditative absorption', dwells in company with monks, etc. having rejected the training, returns to the lower life.

"But here, friend, a certain person, through inattention to all signs, enters and dwells in the signless concentration of mind. He, thinking 'I am an obtainer of the signless concentration of mind,' dwells in company with monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians, and disciples of sectarians. For him, dwelling in company, intimate, open, given to talk, lust assails his mind. He, with mind assailed by lust, having rejected the training, returns to the lower life. Just as, friend, a king or a king's chief minister, travelling on the highway with a fourfold army, might take up residence for one night in a certain jungle thicket. There, by the sound of elephants, the sound of horses, the sound of chariots, the sound of infantry, the sound of drums, tabors, conches, and cymbals, the sound of crickets would disappear. If anyone, friends, were to say thus - 'Now in that jungle thicket the sound of crickets will never appear again' - would he, speaking thus, speak rightly?" "No indeed, friend." "There is this possibility, friend, that that king or king's chief minister might depart from that jungle thicket, and then the sound of crickets would appear again. Just so, friend, here a certain person, through inattention to all signs, enters and dwells in the signless concentration of mind. He, thinking 'I am an obtainer of the signless concentration of mind,' dwells in company with monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians, and disciples of sectarians. For him, dwelling in company, intimate, open, given to talk, lust assails his mind. He, with mind assailed by lust, having rejected the training, returns to the lower life."

Then the Venerable Citta Hatthisāriputta, at a later time, having rejected the training, returned to the lower life. Then the monks who were friends of Citta Hatthisāriputta approached the Venerable Mahākoṭṭhika; having approached, they said this to the Venerable Mahākoṭṭhika - "Did the Venerable Mahākoṭṭhika encompass with his mind the mind of Citta Hatthisāriputta and know - 'Citta Hatthisāriputta is an obtainer of these and these abiding attainments, and yet, having rejected the training, he will return to the lower life'; or did deities report this matter - 'Citta Hatthisāriputta, venerable sir, is an obtainer of these and these abiding attainments, and yet, having rejected the training, he will return to the lower life'?" "I have encompassed with my mind and known, friend - 'Citta Hatthisāriputta is an obtainer of these and these abiding attainments, and yet, having rejected the training, he will return to the lower life.' Deities also reported this matter to me - 'Citta Hatthisāriputta, venerable sir, is an obtainer of these and these abiding attainments, and yet, having rejected the training, he will return to the lower life.'"

Then the monks who were friends of Citta Hatthisāriputta 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 - "Citta Hatthisāriputta, venerable sir, is an obtainer of these and these abiding attainments, and yet, having rejected the training, he has returned to the lower life." "Citta, monks, will not long remember renunciation."

Then Citta Hatthisāriputta, before long, having shaved off his hair and beard, having put on ochre robes, went forth from home into homelessness. Then the Venerable Citta Hatthisāriputta, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - the final goal of the holy life, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." And the Venerable Citta Hatthisāriputta became one of the Worthy Ones. The sixth.

7.

The Discourse on the Middle

61. Thus have I heard - On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. Now at that time, when many elder monks, after the meal, having returned from their alms round, were seated together assembled in the circular pavilion, this discussion arose - "This was said, friends, by the Blessed One in the Pārāyana, in Metteyya's Question -

"What indeed, friends, is one end, what is the second end, what is the middle, what is the seamstress?" When this was said, a certain monk said this to the elder monks - "Contact, friends, is one end, the origin of contact is the second end, the cessation of contact is the middle, craving is the seamstress; for craving sews it for the production of this or that existence. To this extent, friends, a monk directly knows what should be directly known, fully understands what should be fully understood; directly knowing what should be directly known, fully understanding what should be fully understood, he becomes one who makes an end of suffering in this very life."

When this was said, a certain monk said this to the elder monks - "The past, friends, is one end, the future is the second end, the present is the middle, craving is the seamstress; for craving sews it for the production of this or that existence. To this extent, friends, a monk directly knows what should be directly known, fully understands what should be fully understood; directly knowing what should be directly known, fully understanding what should be fully understood, he becomes one who makes an end of suffering in this very life."

When this was said, a certain monk said this to the elder monks - "Pleasant feeling, friends, is one end, unpleasant feeling is the second end, neither-unpleasant-nor-pleasant feeling is the middle, craving is the seamstress; for craving sews it for the production of this or that existence. To this extent, friends, a monk directly knows what should be directly known, fully understands what should be fully understood; directly knowing what should be directly known, fully understanding what should be fully understood, he becomes one who makes an end of suffering in this very life."

When this was said, a certain monk said this to the elder monks - "Mentality, friends, is one end, materiality is the second end, consciousness is the middle, craving is the seamstress; for craving sews it for the production of this or that existence. To this extent, friends, a monk directly knows what should be directly known, fully understands what should be fully understood; directly knowing what should be directly known, fully understanding what should be fully understood, he becomes one who makes an end of suffering in this very life."

When this was said, a certain monk said this to the elder monks - "The six internal sense bases, friends, are one end, the six external sense bases are the second end, consciousness is the middle, craving is the seamstress; for craving sews it for the production of this or that existence. To this extent, friends, a monk directly knows what should be directly known, fully understands what should be fully understood; directly knowing what should be directly known, fully understanding what should be fully understood, he becomes one who makes an end of suffering in this very life."

When this was said, a certain monk said this to the elder monks - "Identity, friends, is one end, the origin of identity is the second end, the cessation of identity is the middle, craving is the seamstress; for craving sews it for the production of this or that existence. To this extent, friends, a monk directly knows what should be directly known, fully understands what should be fully understood; directly knowing what should be directly known, fully understanding what should be fully understood, he becomes one who makes an end of suffering in this very life."

When this was said, a certain monk said this to the elder monks - "It has been answered indeed, friends, by all of us each according to his own discernment. Come, friends, let us go to where the Blessed One is; having approached, we will report this matter to the Blessed One. As the Blessed One answers us, so we will remember it." "Yes, friends," the elder monks assented to that monk. Then the elder monks approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, the elder monks reported to the Blessed One all the friendly conversation they had together. "Whose statement, venerable sir, was well spoken?" "All of yours, monks, was well spoken in a way, but listen to what was said by me with reference to this, in the Pārāyana, in Metteyya's Question -

"Listen to that, pay close attention; I will speak." "Yes, venerable sir," the elder monks assented to the Blessed One. The Blessed One said this - "Contact, monks, is one end, the origin of contact is the second end, the cessation of contact is the middle, craving is the seamstress; for craving sews it for the production of this or that existence. To this extent, monks, a monk directly knows what is to be directly known, fully understands what is to be fully understood; directly knowing what is to be directly known, fully understanding what is to be fully understood, he becomes one who makes an end of suffering in this very life." The seventh.

8.

The Discourse on Knowledge of a Person's Faculties

62. 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 market town of the Kosalans named Daṇḍakappaka. Then the Blessed One, having turned aside from the road, sat down on the prepared seat at the foot of a certain tree. And those monks entered Daṇḍakappaka to seek a public rest-house.

Then the Venerable Ānanda together with several monks approached the river Aciravatī to bathe his limbs. Having bathed his limbs in the river Aciravatī, having come out, he stood wearing a single robe, drying his limbs. Then a certain monk approached the Venerable Ānanda; having approached, he said this to the Venerable Ānanda - "Now what, friend Ānanda, having collected together with the whole mind, was Devadatta declared by the Blessed One - 'Devadatta is bound for the realm of misery, Devadatta is bound for hell, Devadatta will remain there for an aeon, Devadatta is incurable,' or by some method of exposition?" "Thus indeed, friend, this has been declared by the Blessed One."

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 - "Here I, venerable sir, together with several monks approached the river Aciravatī to bathe my limbs. Having bathed my limbs in the river Aciravatī, having come out, I stood wearing a single robe, drying my limbs. Then, venerable sir, a certain monk approached me; having approached, he said this to me - 'Now what, friend Ānanda, having collected together with the whole mind, was Devadatta declared by the Blessed One - Devadatta is bound for the realm of misery, Devadatta is bound for hell, Devadatta will remain there for an aeon, Devadatta is incurable, or by some method of exposition?' When this was said, I, venerable sir, said this to that monk - 'Thus indeed, friend, this has been declared by the Blessed One.'"

"That monk, Ānanda, must be new, recently gone forth, or else an elder who is foolish and inexperienced. How indeed could there be doubt about what was declared by me definitively! I do not, Ānanda, perceive any other single person who was thus declared by me, having collected together with the whole mind, as was Devadatta. As long as I, Ānanda, saw in Devadatta even as much bright quality as the pricking of a hair-tip; I did not then declare Devadatta - 'Devadatta is bound for the realm of misery, Devadatta is bound for hell, Devadatta will remain there for an aeon, Devadatta is incurable.' But when I, Ānanda, did not see in Devadatta even as much bright quality as the pricking of a hair-tip; then I declared Devadatta - 'Devadatta is bound for the realm of misery, Devadatta is bound for hell, Devadatta will remain there for an aeon, Devadatta is incurable.'

"Just as, Ānanda, a pit of excrement, more than a man's height deep, full of excrement, filled to the brim. There a man might be submerged up to his head. Then some man might appear for him, wishing for his welfare, wishing for his benefit, wishing for his freedom from bondage, wishing to pull him out of that pit of excrement. He, going all around that pit of excrement, would not see even a hair-tip's worth of that man not smeared with excrement, where he might take hold of him and pull him out. Just so indeed, Ānanda, since I did not see in Devadatta even a hair-tip's worth of wholesome quality; then I declared Devadatta - 'Devadatta is bound for the realm of misery, Devadatta is bound for hell, Devadatta will remain there for an aeon, Devadatta is incurable.' If you, Ānanda, were to hear, I will analyse the Tathāgata's knowledges of persons' faculties."

"This is the time, Blessed One; this is the time, Fortunate One, that the Blessed One would analyse the knowledges of persons' faculties. Having heard from the Blessed One, the monks will remember it." "Then, Ānanda, listen, pay close attention; I will speak." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One. The Blessed One said this -

"Here I, Ānanda, understand a certain person thus, having encompassed his mind with my mind - 'This person has both wholesome mental states and unwholesome mental states existing in him.' At a later time I understand him thus, having encompassed his mind with my mind - 'This person's wholesome mental states have disappeared, unwholesome mental states have become manifest. But he has a wholesome root that is not cut off; from that, wholesome will arise from the wholesome for him. Thus this person will in the future be one not subject to decline.' Just as, Ānanda, seeds that are unbroken, not rotten, not damaged by wind and heat, with substance, well stored, are placed in a good field on well-prepared ground. Would you know, Ānanda, that these seeds would attain growth, increase, and expansion?" "Yes, venerable sir." "Just so indeed, Ānanda, here I understand a certain person thus, having encompassed his mind with my mind - 'This person has both wholesome mental states and unwholesome mental states existing in him.' At a later time I understand him thus, having encompassed his mind with my mind - 'This person's wholesome mental states have disappeared, unwholesome mental states have become manifest. But he has a wholesome root that is not cut off; from that, wholesome will arise from the wholesome for him. Thus this person will in the future be one not subject to decline.' In this way too, Ānanda, a male person is known by the Tathāgata, having encompassed his mind with his mind. In this way too, Ānanda, the Tathāgata's knowledge of persons' faculties is known, having encompassed the mind with the mind. In this way too, Ānanda, the future arising of mental states is known by the Tathāgata, having encompassed the mind with the mind.

"But here I, Ānanda, understand a certain person thus, having encompassed his mind with my mind - 'This person has both wholesome mental states and unwholesome mental states existing in him.' At a later time I understand him thus, having encompassed his mind with my mind - 'For this person unwholesome mental states have disappeared, wholesome mental states have become manifest. But there is in him an unwholesome root that is not cut off; from that, unwholesome will become manifest for him. Thus this person will be subject to decline in the future.' Just as, Ānanda, seeds that are unbroken, not rotten, not damaged by wind and heat, with substance, well stored, are placed on a broad rock. Would you know, Ānanda, that these seeds would not attain growth, increase, and expansion?" "Yes, venerable sir." "Just so indeed, Ānanda, here I understand a certain person thus, having encompassed his mind with my mind - 'This person has both wholesome mental states and unwholesome mental states existing in him.' At a later time I understand him thus, having encompassed his mind with my mind - 'For this person unwholesome mental states have disappeared, wholesome mental states have become manifest. But there is in him an unwholesome root that is not cut off; from that, unwholesome will become manifest for him. Thus this person will be subject to decline in the future.' In this way too, Ānanda, a male person is known by the Tathāgata, having encompassed his mind with his mind. In this way too, Ānanda, the Tathāgata's knowledge of persons' faculties is known, having encompassed the mind with the mind. In this way too, Ānanda, the future arising of mental states is known by the Tathāgata, having encompassed the mind with the mind.

"But here I, Ānanda, understand a certain person thus, having encompassed his mind with my mind - 'This person has both wholesome mental states and unwholesome mental states existing in him.' At a later time I understand him thus, having encompassed his mind with my mind - 'There is not in this person even so much as a hair-tip's worth of bright mental state; this person is endowed with exclusively dark unwholesome mental states; upon the body's collapse at death, he will be reborn in a realm of misery, an unfortunate realm, a nether world, in hell.' Just as, Ānanda, seeds that are broken, rotten, damaged by wind and heat, are placed in a good field on well-prepared ground. Would you know, Ānanda, that these seeds would not attain growth, increase, and expansion?" "Yes, venerable sir." "Just so indeed, Ānanda, here I understand a certain person thus, having encompassed his mind with my mind - 'This person has both wholesome mental states and unwholesome mental states existing in him.' At a later time I understand him thus, having encompassed his mind with my mind - 'There is not in this person even so much as a hair-tip's worth of bright mental state; this person is endowed with exclusively dark unwholesome mental states; upon the body's collapse at death, he will be reborn in a realm of misery, an unfortunate realm, a nether world, in hell.' In this way too, Ānanda, a male person is known by the Tathāgata, having encompassed his mind with his mind. In this way too, Ānanda, the Tathāgata's knowledge of persons' faculties is known, having encompassed the mind with the mind. In this way too, Ānanda, the future arising of mental states is known by the Tathāgata, having encompassed their minds with his mind."

When this was said, the Venerable Ānanda said this to the Blessed One - "Is it possible, venerable sir, to declare another three persons comparable to these three persons?" "It is possible, Ānanda" - the Blessed One said - "Here I, Ānanda, understand a certain person thus, having encompassed his mind with my mind - 'This person has both wholesome mental states and unwholesome mental states existing in him.' At a later time I understand him thus, having encompassed his mind with my mind - 'This person's wholesome mental states have disappeared, unwholesome mental states have become manifest. But there is his wholesome root not cut off, and that too goes to complete uprooting. Thus this person will be subject to decline in the future.' Just as, Ānanda, embers that are burning, blazing, aglow, placed on a flat stone. Would you know, Ānanda, that these embers will not attain growth, increase, and expansion?" "Yes, venerable sir." "Or just as, Ānanda, in the evening when the sun is setting, would you know, Ānanda, that light will disappear and darkness will appear?" "Yes, venerable sir." "Or just as, Ānanda, towards midnight at the time of the meal, would you know, Ānanda, that light has disappeared and darkness has appeared?" "Yes, venerable sir." "Just so indeed, Ānanda, here I understand a certain person thus, having encompassed his mind with my mind - 'This person has both wholesome mental states and unwholesome mental states existing in him.' At a later time I understand him thus, having encompassed his mind with my mind - 'This person's wholesome mental states have disappeared, unwholesome mental states have become manifest. But there is his wholesome root not cut off, and that too goes to complete uprooting. Thus this person will be subject to decline in the future.' In this way too, Ānanda, a male person is known by the Tathāgata, having encompassed his mind with his mind. In this way too, Ānanda, the Tathāgata's knowledge of persons' faculties is known, having encompassed the mind with the mind. In this way too, Ānanda, the future arising of mental states is known by the Tathāgata, having encompassed the mind with the mind.

"But here I, Ānanda, understand a certain person thus, having encompassed his mind with my mind - 'This person has both wholesome mental states and unwholesome mental states existing in him.' At a later time I understand him thus, having encompassed his mind with my mind - 'For this person unwholesome mental states have disappeared, wholesome mental states have become manifest. But there is his unwholesome root not cut off, and that too goes to complete uprooting. Thus this person will in the future be one not subject to decline.' Just as, Ānanda, embers that are burning, blazing, aglow, placed on a dry heap of grass or a dry heap of sticks. Would you know, Ānanda, that these embers will attain growth, increase, and expansion?" "Yes, venerable sir." "Or just as, Ānanda, towards the break of dawn when the sun is rising, would you know, Ānanda, that darkness will disappear and light will appear?" "Yes, venerable sir." "Or just as, Ānanda, towards midday at the time of the meal, would you know, Ānanda, that darkness has disappeared and light has appeared?" "Yes, venerable sir." "Just so indeed, Ānanda, here I understand a certain person thus, having encompassed his mind with my mind - 'This person has both wholesome mental states and unwholesome mental states existing in him.' At a later time I understand him thus, having encompassed his mind with my mind - 'For this person unwholesome mental states have disappeared, wholesome mental states have become manifest. But there is his unwholesome root not cut off, and that too goes to complete uprooting. Thus this person will in the future be one not subject to decline.' In this way too, Ānanda, a male person is known by the Tathāgata, having encompassed his mind with his mind. In this way too, Ānanda, the Tathāgata's knowledge of persons' faculties is known, having encompassed the mind with the mind. In this way too, Ānanda, the future arising of mental states is known by the Tathāgata, having encompassed the mind with the mind.

"But here, Ānanda, I understand a certain person, having encompassed his mind with my mind - 'This person has both wholesome mental states and unwholesome mental states existing in him.' At a later time I understand him thus, having encompassed his mind with my mind - 'There is not in this person even as much unwholesome mental state as might be pricked by the tip of a hair; this person is endowed with exclusively pure, blameless mental states; he will attain final Nibbāna in this very life.' Just as, Ānanda, embers that are cool and quenched are placed on a dry heap of grass or a dry heap of sticks. Would you know, Ānanda, that these embers will not attain growth, increase, and expansion?" "Yes, venerable sir." "Just so indeed, Ānanda, here I understand a certain person thus, having encompassed his mind with my mind - 'This person has both wholesome mental states and unwholesome mental states existing in him.' At a later time I understand him thus, having encompassed his mind with my mind - 'There is not in this person even as much unwholesome mental state as might be pricked by the tip of a hair; this person is endowed with exclusively pure, blameless mental states; he will attain final Nibbāna in this very life.' In this way too, Ānanda, a male person is known by the Tathāgata, having encompassed his mind with his mind. In this way too, Ānanda, the Tathāgata's knowledge of persons' faculties is known, having encompassed the mind with the mind. In this way too, Ānanda, the future arising of mental states is known by the Tathāgata, having encompassed the mind with the mind.

"Therein, Ānanda, as to those former three persons, of those three persons one is not subject to decline, one is subject to decline, one is bound for the realm of misery, doomed to hell. Therein, Ānanda, as to these latter three persons, of these three persons one is subject to decline, one is not subject to decline, one is subject to final Nibbāna." The eighth.

9.

The Discourse on the Penetrative

63. "I will teach you, monks, a penetrative exposition of the Teaching. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"And what, monks, is that penetrative exposition of the Teaching? Sensual pleasures, monks, should be known, the origin of sensual pleasures should be known, the distinction of sensual pleasures should be known, the result of sensual pleasures should be known, the cessation of sensual pleasures should be known, the practice leading to the cessation of sensual pleasures should be known.

"Feeling, monks, should be known, the origin of feelings should be known, the distinction of feelings should be known, the result of feelings should be known, the cessation of feeling should be known, the practice leading to the cessation of feeling should be known.

"Perception, monks, should be known, the origin of perceptions should be known, the distinction of perceptions should be known, the result of perceptions should be known, the cessation of perception should be known, the practice leading to the cessation of perception should be known.

"Mental corruptions, monks, should be known, the origin of mental corruptions should be known, the distinction of mental corruptions should be known, the result of mental corruptions should be known, the cessation of mental corruptions should be known, the practice leading to the cessation of mental corruptions should be known.

"Action, monks, should be known, the origin of actions should be known, the distinction of actions should be known, the result of actions should be known, the cessation of action should be known, the practice leading to the cessation of action should be known.

"Suffering, monks, should be known, the origin of suffering should be known, the distinction of suffering should be known, the result of suffering should be known, the cessation of suffering should be known, the practice leading to the cessation of suffering should be known.

"'Sensual pleasures, monks, should be known, the origin of sensual pleasures should be known, the distinction of sensual pleasures should be known, the result of sensual pleasures should be known, the cessation of sensual pleasures should be known, the practice leading to the cessation of sensual pleasures should be known' - thus indeed this was said. Dependent on what was this said? There are, monks, these five types of sensual pleasure - forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; sounds cognizable by ear... odours cognizable by nose... flavours cognizable by tongue... Tangible objects cognizable by body that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. And yet, monks, these are not sensual pleasures; they are called types of sensual pleasure in the Noble One's discipline -

"And what, monks, is the origin of sensual pleasures? Contact, monks, is the origin of sensual pleasures.

"And what, monks, is the distinction of sensual pleasures? Different, monks, is sensual pleasure regarding forms, different is sensual pleasure regarding sounds, different is sensual pleasure regarding odours, different is sensual pleasure regarding flavours, different is sensual pleasure regarding tangible objects. This is called, monks, the distinction of sensual pleasures.

"And what, monks, is the result of sensual pleasures? Whatever, monks, one desiring produces each respective individual existence, whether meritorious or demeritorious, this is called, monks, the result of sensual pleasures.

"And what, monks, is the cessation of sensual pleasures? The cessation of contact, monks, is the cessation of sensual pleasures. It is just this noble eightfold path that is the practice leading to the cessation of sensual pleasures, as follows - right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

"Since, monks, a noble disciple thus understands sensual pleasures, thus understands the origin of sensual pleasures, thus understands the distinction of sensual pleasures, thus understands the result of sensual pleasures, thus understands the cessation of sensual pleasures, thus understands the practice leading to the cessation of sensual pleasures, he understands this penetrative holy life as the cessation of sensual pleasures. Sensual pleasures, monks, should be known, etc. the practice leading to the cessation of sensual pleasures should be known - thus what was said, this was said dependent on that.

"Feeling, monks, should be known, etc. the practice leading to the cessation of feeling should be known - thus indeed this was said. Dependent on what was this said? There are these three feelings, monks - pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling.

"And what, monks, is the origin of feelings? Contact, monks, is the origin of feelings.

"And what, monks, is the distinction of feelings? There is, monks, carnal pleasant feeling, there is spiritual pleasant feeling, there is carnal unpleasant feeling, there is spiritual unpleasant feeling, there is carnal neither-unpleasant-nor-pleasant feeling, there is spiritual neither-unpleasant-nor-pleasant feeling. This is called, monks, the distinction of feelings.

"And what, monks, is the result of feelings? Whatever, monks, one experiencing produces each respective individual existence, whether meritorious or demeritorious, this is called, monks, the result of feelings.

"And what, monks, is the cessation of feeling? The cessation of contact, monks, is the cessation of feeling. It is just this noble eightfold path that is the practice leading to the cessation of feeling, as follows - right view, etc. right concentration.

"Since, monks, a noble disciple thus understands feeling, thus understands the origin of feelings, thus understands the distinction of feelings, thus understands the result of feelings, thus understands the cessation of feeling, thus understands the practice leading to the cessation of feeling. He understands this penetrative holy life as the cessation of feeling. Feeling, monks, should be known, etc. the practice leading to the cessation of feeling should be known - thus what was said, this was said dependent on that.

"Perception, monks, should be known, etc. the practice leading to the cessation of perception should be known" - thus indeed this was said. Dependent on what was this said? There are these six perceptions, monks - perception of visible form, perception of sound, perception of odour, perception of flavour, perception of tangible object, perception of mental phenomena.

"And what, monks, is the source and origination of perceptions? Contact, monks, is the source and origination of perceptions.

"And what, monks, is the distinction of perceptions? One perception, monks, is regarding visible forms, another perception is regarding sounds, another perception is regarding odours, another perception is regarding flavours, another perception is regarding tangible objects, another perception is regarding mental phenomena. This is called, monks, the distinction of perceptions.

"And what, monks, is the result of perceptions? I say, monks, that perception has conventional expression as its result. In whatever way one perceives it, in that way one expresses it, 'I was one having such perception.' This is called, monks, the result of perceptions.

"And what, monks, is the cessation of perception? The cessation of contact, monks, is the cessation of perception. It is just this noble eightfold path that is the practice leading to the cessation of perception, as follows - right view, etc. right concentration.

"Since, monks, a noble disciple thus understands perception, thus understands the source and origination of perceptions, thus understands the distinction of perceptions, thus understands the result of perceptions, thus understands the cessation of perception, thus understands the practice leading to the cessation of perception, he understands this penetrative holy life as the cessation of perception. Perception, monks, should be known, etc. the practice leading to the cessation of perception should be known. Thus what was said, this was said dependent on that.

"Mental corruptions, monks, should be known, etc. the practice leading to the cessation of mental corruptions should be known" - thus indeed this was said. Dependent on what was this said? There are these three mental corruptions, monks - mental corruption of sensuality, mental corruption of existence, mental corruption of ignorance.

"And what, monks, is the source and origination of mental corruptions? Ignorance, monks, is the source and origination of mental corruptions.

"And what, monks, is the distinction of mental corruptions? There are, monks, mental corruptions leading to hell, there are mental corruptions leading to the animal realm, there are mental corruptions leading to the sphere of ghosts, there are mental corruptions leading to the human world, there are mental corruptions leading to the world of gods. This is called, monks, the distinction of mental corruptions.

"And what, monks, is the result of mental corruptions? Whatever, monks, one gone to ignorance produces this or that individual existence, whether meritorious or demeritorious, this is called, monks, the result of mental corruptions.

"And what, monks, is the cessation of mental corruptions? The cessation of ignorance, monks, is the cessation of mental corruptions. It is just this noble eightfold path that is the practice leading to the cessation of mental corruptions, as follows - right view, etc. right concentration.

"Since, monks, a noble disciple thus understands mental corruptions, thus understands the source and origin of mental corruptions, thus understands the distinction of mental corruptions, thus understands the result of mental corruptions, thus understands the cessation of mental corruptions, thus understands the practice leading to the cessation of mental corruptions, he understands this penetrative holy life as the cessation of mental corruptions. Mental corruptions, monks, should be known, etc. the practice leading to the cessation of mental corruptions should be known. Thus what was said, this was said dependent on that.

"Action, monks, should be known, etc. the practice leading to the cessation of action should be known - thus indeed this was said. Dependent on what was this said? Volition, monks, I call action. Having willed, one performs action - by body, by speech, by mind.

"And what, monks, is the source and origin of actions? Contact, monks, is the source and origin of actions.

"And what, monks, is the distinction of actions? There is, monks, action to be experienced in hell, there is action to be experienced in the animal realm, there is action to be experienced in the sphere of ghosts, there is action to be experienced in the human world, there is action to be experienced in the world of gods. This is called, monks, the distinction of actions.

"And what, monks, is the result of actions? I say, monks, the result of actions is threefold - in this very life, or upon rebirth, or in some other subsequent existence. This is called, monks, the result of actions.

"And what, monks, is the cessation of action? The cessation of contact, monks, is the cessation of action. It is just this noble eightfold path that is the practice leading to the cessation of action, as follows - right view, etc. right concentration.

"Since, monks, a noble disciple thus understands action, thus understands the origin of actions, thus understands the distinction of actions, thus understands the result of actions, thus understands the cessation of action, thus understands the practice leading to the cessation of action, he understands this penetrative holy life as the cessation of action. Action, monks, should be known, etc. the practice leading to the cessation of action should be known - thus what was said, this was said dependent on that.

"Suffering, monks, should be known, the origin of suffering should be known, the distinction of suffering should be known, the result of suffering should be known, the cessation of suffering should be known, the practice leading to the cessation of suffering should be known. Thus indeed this was said. Dependent on what was this said? Birth is suffering, ageing is suffering, illness is suffering, death is suffering, sorrow, lamentation, pain, displeasure, and anguish are suffering, not getting what one wishes for is also suffering, in brief the five aggregates of clinging are suffering.

"And what, monks, is the origin of suffering? Craving, monks, is the origin of suffering.

"And what, monks, is the distinction of suffering? There is, monks, suffering that is exceeding, there is slight, there is slow to fade, there is quick to fade. This is called, monks, the distinction of suffering.

"And what, monks, is the result of suffering? Here, monks, a certain one, overcome by suffering, with mind consumed, grieves, is wearied, laments, beats his breast and wails, falls into confusion, or else overcome by suffering, with mind consumed, undertakes a search outside - 'Who knows a one-word or two-word spell for the cessation of this suffering?' I say, monks, suffering has confusion as its result or search as its result. This is called, monks, the result of suffering.

"And what, monks, is the cessation of suffering? The cessation of craving, monks, is the cessation of suffering. It is just this noble eightfold path that is the practice leading to the cessation of suffering, as follows - right view, etc. right concentration.

"Since, monks, a noble disciple thus understands suffering, thus understands the origin of suffering, thus understands the distinction of suffering, thus understands the result of suffering, thus understands the cessation of suffering, thus understands the practice leading to the cessation of suffering, he understands this penetrative holy life as the cessation of suffering. Suffering, monks, should be known, the origin of suffering should be known, the distinction of suffering should be known, the result of suffering should be known, the cessation of suffering should be known, the practice leading to the cessation of suffering should be known. Thus what was said, this was said dependent on that.

"This, monks, is the penetrative exposition of the Teaching." The ninth.

10.

The Discourse on the Lion's Roar

64. "There are, monks, these six 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. What are the six? Here, monks, the Tathāgata understands as it really is the possible as possible and the impossible as impossible. That, monks, the Tathāgata understands as it really is the possible as possible and the impossible as impossible - this too, monks, is a power of the Tathāgata, based on which power the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.

"Furthermore, monks, the Tathāgata understands as it really is the result of undertakings of action past, future, and present, with reason and cause. That, monks, the Tathāgata understands as it really is the result of undertakings of action past, future, and present, with reason and cause - this too, monks, is a power of the Tathāgata, based on which power the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.

"Furthermore, monks, the Tathāgata understands as it really is the defilement, the cleansing, and the emergence from meditative absorptions, deliverances, concentrations, and attainments. That, monks, the Tathāgata, etc. this too, monks, is a power of the Tathāgata, based on which power the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.

"Furthermore, monks, the Tathāgata recollects manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he recollects manifold past lives. That, monks, the Tathāgata recollects manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he recollects manifold past lives. This too, monks, is a power of the Tathāgata, based on which power the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.

"Furthermore, monks, the Tathāgata with the divine eye, which is pure and surpasses the human, etc. he understands beings according to their actions. That, monks, the Tathāgata with the divine eye, which is pure and surpasses the human, etc. he understands beings according to their actions - this too, monks, is a power of the Tathāgata, based on which power the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.

"Furthermore, monks, the Tathāgata, with the elimination of the mental corruptions, etc. having realised, having attained, dwells. That, monks, the Tathāgata, with the elimination of the mental corruptions, etc. having realised, having attained, dwells - this too, monks, is a power of the Tathāgata, based on which power the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel. These, monks, are the six 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.

"If therein, monks, others approach the Tathāgata with knowledge of the possible as possible and the impossible as impossible as it really is, and ask a question. In whatever way, monks, the Tathāgata's knowledge of the possible as possible and the impossible as impossible as it really is has been known, in that way the Tathāgata, when asked a question with knowledge of the possible as possible and the impossible as impossible as it really is, answers them.

"If therein, monks, others approach the Tathāgata with knowledge of the result of undertakings of action past, future, and present, with reason and cause, as it really is, and ask a question. In whatever way, monks, the Tathāgata's knowledge of the result of undertakings of action past, future, and present, with reason and cause, as it really is, has been known, in that way the Tathāgata, when asked a question with knowledge of the result of undertakings of action past, future, and present, with reason and cause, as it really is, answers them.

"If therein, monks, others approach the Tathāgata with knowledge as it really is regarding the defilement, the cleansing, and the emergence from meditative absorptions, deliverances, concentrations, and attainments, and ask a question. In whatever way, monks, the Tathāgata's knowledge as it really is regarding the defilement, the cleansing, and the emergence from meditative absorptions, deliverances, concentrations, and attainments is known, in that way the Tathāgata, when asked a question with knowledge as it really is regarding the defilement, the cleansing, and the emergence from meditative absorptions, deliverances, concentrations, and attainments, answers them.

"If therein, monks, others approach the Tathāgata with knowledge as it really is regarding the recollection of past lives, and ask a question. In whatever way, monks, the Tathāgata's knowledge as it really is regarding the recollection of past lives is known, in that way the Tathāgata, when asked a question with knowledge as it really is regarding the recollection of past lives, answers them.

"If therein, monks, others approach the Tathāgata with knowledge as it really is regarding the death and rebirth of beings, and ask a question. In whatever way, monks, the Tathāgata's knowledge as it really is regarding the death and rebirth of beings is known, in that way the Tathāgata, when asked a question with knowledge as it really is regarding the death and rebirth of beings, answers them.

"If therein, monks, others approach the Tathāgata regarding the elimination of the mental corruptions, etc. with knowledge as it really is, and ask a question. In whatever way, monks, the Tathāgata's regarding the elimination of the mental corruptions, etc. knowledge as it really is is known, in that way the Tathāgata, regarding the elimination of the mental corruptions, etc. when asked a question with knowledge as it really is, answers them.

"Therein, monks, this knowledge as it really is of the possible as possible and the impossible as impossible, that too I say is for one who is concentrated, not for one who is unconcentrated. This knowledge as it really is of the result of undertakings of action past, future, and present, with reason and cause, that too I say is for one who is concentrated, not for one who is unconcentrated. This knowledge as it really is of the defilement, the cleansing, and the emergence from meditative absorptions, deliverances, concentrations, and attainments, that too I say is for one who is concentrated, not for one who is unconcentrated. This knowledge as it really is of the recollection of past lives, that too I say is for one who is concentrated, not for one who is unconcentrated. This knowledge as it really is of the death and rebirth of beings, that too I say is for one who is concentrated, not for one who is unconcentrated. This regarding the elimination of the mental corruptions, etc. knowledge as it really is, that too I say is for one who is concentrated, not for one who is unconcentrated. Thus indeed, monks, concentration is the path, lack of concentration is the wrong path." The tenth.

The Great Chapter is the sixth.

Its summary:

7.

The Chapter on Deities

1.

The Discourse on the Fruition of Non-Returning

65. "Monks, without abandoning six qualities, one is incapable of realizing the fruition of non-returning. Which six? Faithlessness, shamelessness, moral fearlessness, idleness, forgetfulness, and lacking wisdom – these, monks, without abandoning these six qualities, one is incapable of realizing the fruition of non-returning.

"Monks, having abandoned six qualities, one is capable of realizing the fruition of non-returning. Which six? Faithlessness, shamelessness, moral fearlessness, idleness, forgetfulness, and lacking wisdom – these, monks, having abandoned these six qualities, one is capable of realizing the fruition of non-returning." The first.

2.

The Discourse on Arahantship

66. "Monks, without abandoning six qualities, one is incapable of realizing arahantship. Which six? Sloth, torpor, restlessness, remorse, faithlessness, negligence – these, monks, without abandoning these six qualities, one is incapable of realizing arahantship.

"Monks, having abandoned six qualities, one is capable of realizing arahantship. Which six? Sloth, torpor, restlessness, remorse, faithlessness, negligence – these, monks, having abandoned these six qualities, one is capable of realizing arahantship." The second.

3.

The Discourse on a Friend

67. "That indeed, monks, a monk who has evil friends, evil companions, evil associates, who is associating with, keeping company with, attending on evil friends, and following their example, 'will fulfil the fundamentals of conduct' - 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 abandon sensual lust or lust for material form or lust for immaterial existence' - this is impossible.

"That indeed, monks, a monk who has good friends, good companions, good associates, who is associating with, keeping company with, attending on good friends, and following their example, 'will fulfil the fundamentals of conduct' - 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 abandon sensual lust or lust for material form or lust for immaterial existence' - this is possible." The third.

4.

The Discourse on Delighting in Society

68. "That indeed, monks, a monk who delights in company, who is devoted to company, who is given to delight in company, who delights in a group, who is devoted to a group, who is given to delight in a group, will find pleasure alone in solitude - this is impossible. 'Not finding pleasure alone in solitude, he will grasp the sign of the mind' - this is impossible. 'Not grasping the sign of the mind, he will fulfil right view' - this is impossible. 'Without fulfilling right view, he will fulfil right concentration' - this is impossible. 'Without fulfilling right concentration, he will abandon the mental fetters' - this is impossible. 'Without abandoning the mental fetters, he will realize Nibbāna' - this is impossible.

"That indeed, monks, a monk who does not delight in company, who is not devoted to company, who is not given to delight in company, who does not delight in a group, who is not devoted to a group, who is not given to delight in a group, will find pleasure alone in solitude - this is possible. 'Finding pleasure alone in solitude, he will grasp the sign of the mind' - this is possible. 'Grasping the sign of the mind, he will fulfil right view' - this is possible. 'Having fulfilled right view, he will fulfil right concentration' - this is possible. 'Having fulfilled right concentration, he will abandon the mental fetters' - this is possible. 'Having abandoned the mental fetters, he will realize Nibbāna' - this is possible." The fourth.

5.

The Discourse on Deities

69. Then a certain deity, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, that deity said this to the Blessed One - "There are these six things, venerable sir, that lead to the non-decline of a monk. Which six? Respect for the Teacher, respect for the Dhamma, respect for the Community, respect for the training, being easy to admonish, good friendship - these, venerable sir, are the six things that lead to the non-decline of a monk." This that deity said. The Teacher was approving. Then that deity, thinking "The Teacher approves of me," having paid respect to the Blessed One and circumambulated him keeping him on his right, disappeared right there.

Then the Blessed One, after that night had passed, addressed the monks - "This night, monks, a certain deity, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached me; having approached, he paid respect to me and stood to one side. Standing to one side, monks, that deity said this to me - 'There are these six things, venerable sir, that lead to the non-decline of a monk. Which six? Respect for the Teacher, respect for the Dhamma, respect for the Community, respect for the training, being easy to admonish, good friendship - these, venerable sir, are the six things that lead to the non-decline of a monk.' This, monks, that deity said. Having said this, having paid respect to me, having circumambulated me keeping me on his right, he disappeared right there."

When this was said, the Venerable Sāriputta, having paid respect to the Blessed One, said this - "I, venerable sir, understand in detail the meaning of what the Blessed One has spoken in brief thus. Here, venerable sir, a monk himself is respectful towards the Teacher and speaks in praise of respect for the Teacher. And those other monks who are not respectful towards the Teacher, he encourages them to respect for the Teacher. And those other monks who are respectful towards the Teacher, he speaks their praise - factual, true, at the right time. He himself is respectful towards the Dhamma, etc. is respectful towards the Community, is respectful towards the training, is easy to admonish, has good friends and speaks in praise of good friendship. And those other monks who do not have good friends, he encourages them to good friendship. And those other monks who have good friends, he speaks their praise - factual, true, at the right time. I, venerable sir, understand in detail the meaning of what the Blessed One has spoken in brief thus."

"Good, good, Sāriputta! Good indeed, Sāriputta, you understand in detail the meaning of what was spoken by me in brief. Here, Sāriputta, a monk himself has respect for the Teacher and speaks in praise of respect for the Teacher. And those other monks who are not respectful towards the Teacher, he encourages them to respect for the Teacher. And those other monks who are respectful towards the Teacher, he speaks their praise - factual, true, at the right time. He himself is respectful towards the Dhamma, etc. is respectful towards the Community, is respectful towards the training, is easy to admonish, has good friends and speaks in praise of good friendship. And those other monks who do not have good friends, he encourages them to good friendship. And those other monks who have good friends, he speaks their praise - factual, true, at the right time. This, Sāriputta, is how the meaning of what was spoken by me in brief should be seen in detail." The fifth.

6.

The Discourse on Concentration

70. "That indeed, monks, a monk with concentration that is not peaceful, not sublime, not obtained through cessation, not attained through unification of mind, will experience the various kinds of supernormal power - having been one, he will become many; having been many, he will become one, etc. he will exercise mastery with his body even as far as the Brahma world" - this is impossible. "With the divine ear element, purified and surpassing the human, he will hear both sounds - divine and human, whether far or near" - this is impossible. "He will understand the minds of other beings, of other persons, having encompassed them with his own mind - he will understand a mind with lust as 'a mind with lust', etc. he will understand a liberated mind as 'a liberated mind'" - this is impossible. "He will recollect manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he will recollect manifold past lives" - this is impossible. "With the divine eye, which is pure and surpasses the human, he will see beings, etc. he will understand beings according to their actions" - this is impossible. "With the elimination of the mental corruptions, etc. having realised, having attained, he will dwell" - this is impossible.

"That indeed, monks, a monk with concentration that is peaceful, sublime, obtained through cessation, attained through unification of mind, will experience the various kinds of supernormal power, etc. he will exercise mastery with his body even as far as the Brahma world" - this is possible. "With the divine ear element, purified and surpassing the human, he will hear both sounds - divine and human, whether far or near" - this is possible. "He will understand the minds of other beings, of other persons, having encompassed them with his own mind - he will understand a mind with lust as 'a mind with lust', etc. he will understand a liberated mind as 'a liberated mind'" - this is possible. "He will recollect manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he will recollect manifold past lives" - this is possible. "With the divine eye, which is pure and surpasses the human, he will see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he will understand beings according to their actions" - this is possible. "With the elimination of the mental corruptions, the liberation of mind that is without mental corruptions, etc. having realised, having attained, he will dwell" - this is possible. The sixth.

7.

The Discourse on Being Capable of Realising

71. "Monks, a monk possessed of six qualities is unable to attain the ability to witness in each and every case, when there is a basis for mindfulness. Which six? Here, monks, a monk does not understand as it really is: 'These are qualities conducive to relinquishment', does not understand as it really is: 'These are qualities connected with duration', does not understand as it really is: 'These are qualities leading to distinction', does not understand as it really is: 'These are qualities partaking of penetration', and he is one who acts inattentively and one who does what is not suitable. Monks, a monk possessed of these six qualities is unable to attain the ability to witness in each and every case, when there is a basis for mindfulness.

"Monks, a monk possessed of six qualities is able to attain the ability to witness in each and every case, when there is a basis for mindfulness. Which six? Here, monks, a monk understands as it really is: 'These are qualities conducive to relinquishment', understands as it really is: 'These are qualities connected with duration', understands as it really is: 'These are qualities leading to distinction', understands as it really is: 'These are qualities partaking of penetration', and he is one who acts carefully and one who does what is suitable. Monks, a monk possessed of these six qualities is able to attain the ability to witness in each and every case, when there is a basis for mindfulness." The seventh.

8.

The Discourse on the Powers

72. "Monks, a monk possessed of six qualities is unable to attain power in concentration. Which six? Here, monks, a monk is not skilled in attainment of concentration, is not skilled in duration of concentration, is not skilled in emergence from concentration, and he is one who acts inattentively, one who acts without perseverance, and one who does what is not suitable. Monks, a monk possessed of these six qualities is unable to attain power in concentration.

"Monks, a monk possessed of six qualities is able to attain power in concentration. Which six? Here, monks, a monk is skilled in attainment of concentration, skilled in duration of concentration, skilled in emergence from concentration, and he is one who acts carefully, one who acts with perseverance, and one who does what is suitable. Monks, a monk possessed of these six qualities is able to attain power in concentration." The eighth.

9.

The First Discourse on That Meditative Absorption

73. "Monks, without abandoning six qualities, one is incapable of entering and dwelling in the first meditative absorption. Which six? Sensual desire, anger, sloth and torpor, restlessness and remorse, sceptical doubt. And the danger in sensual pleasures is not well seen by him as it really is with right wisdom. These, monks, without abandoning these six qualities, one is incapable of entering and dwelling in the first meditative absorption.

"Monks, having abandoned six qualities, one is capable of entering and dwelling in the first meditative absorption. Which six? Sensual desire, anger, sloth and torpor, restlessness and remorse, sceptical doubt, and the danger in sensual pleasures is not well seen by him as it really is with right wisdom. These, monks, having abandoned these six qualities, one is capable of entering and dwelling in the first meditative absorption." The ninth.

10.

The Second Discourse on That Meditative Absorption

74. "Monks, without abandoning six qualities, one is incapable of entering and dwelling in the first meditative absorption. Which six? Sensual thought, thought of anger, thought of violence, perception of sensuality, perception of anger, perception of violence - these, monks, without abandoning these six qualities, one is incapable of entering and dwelling in the first meditative absorption.

"Monks, having abandoned six qualities, one is capable of entering and dwelling in the first meditative absorption. Which six? Sensual thought, thought of anger, thought of violence, perception of sensuality, perception of anger, perception of violence - these, monks, having abandoned these six qualities, one is capable of entering and dwelling in the first meditative absorption." The tenth.

The Deities Chapter is the seventh.

Its summary:

8.

The Chapter on Arahantship

1.

The Discourse on Suffering

75. "Monks, a monk possessed of six 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 six? With sensual thought, with thought of anger, with thought of violence, with perception of sensuality, with perception of anger, with perception of violence - Monks, a monk possessed of these six 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 six 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 six? With thought of renunciation, with thought of non-anger, with thought of non-violence, with perception of renunciation, with perception of non-anger, with perception of non-violence - Monks, a monk possessed of these six 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 first.

2.

The Discourse on Arahantship

76. "Monks, without abandoning six qualities, one is incapable of realizing arahantship. Which six? Conceit, inferiority complex, arrogance, overestimation, obstinacy, self-deprecation. These, monks, without abandoning these six qualities, one is incapable of realizing arahantship.

"Monks, having abandoned six qualities, one is capable of realizing arahantship. Which six? Conceit, inferiority complex, arrogance, overestimation, obstinacy, self-deprecation. These, monks, having abandoned these six qualities, one is capable of realizing arahantship." The second.

3.

The Discourse on Super-human Achievement

77. "Monks, without abandoning six qualities, one is incapable of realizing a super-human achievement, a distinction of knowledge and vision worthy of the noble ones. Which six? Forgetfulness, lack of full awareness, not guarding the doors of the sense faculties, immoderation in eating, scheming, and talking. These, monks, without abandoning these six qualities, one is incapable of realizing a super-human achievement, a distinction of knowledge and vision worthy of the noble ones.

"Monks, having abandoned six qualities, one is capable of realizing a super-human achievement, a distinction of knowledge and vision worthy of the noble ones. Which six? Forgetfulness, lack of full awareness, not guarding the doors of the sense faculties, immoderation in eating, scheming, and talking. These, monks, having abandoned these six qualities, one is capable of realizing a super-human achievement, a distinction of knowledge and vision worthy of the noble ones." The third.

4.

The Discourse on Happiness and Pleasure

78. "Monks, a monk possessed of six qualities dwells in this very life with abundant happiness and pleasure, and the source has been initiated for him for the elimination of mental corruptions. Which six? Here, monks, a monk delights in the Teaching, delights in meditation, delights in abandoning, delights in solitude, delights in non-affliction, delights in absence of obsession. Monks, a monk possessed of these six qualities dwells in this very life with abundant happiness and pleasure, and the source has been initiated for him for the elimination of mental corruptions." The fourth.

5.

The Discourse on Achievement

79. "Monks, a monk possessed of six qualities is unable to attain a wholesome mental state not yet attained or to make prosper a wholesome mental state already attained. Which six? Here, monks, a monk is not skilled in what leads to profit, is not skilled in what leads to loss, is not skilled in means, does not generate desire for the achievement of wholesome mental states not yet attained, does not protect wholesome mental states already attained, and does not accomplish perseverance. Monks, a monk possessed of these six qualities is unable to attain a wholesome mental state not yet attained or to make prosper a wholesome mental state already attained.

"Monks, a monk possessed of six qualities is able to attain a wholesome mental state not yet attained or to make prosper a wholesome mental state already attained. Which six? Here, monks, a monk is skilled in what leads to profit, is skilled in what leads to loss, is skilled in means, generates desire for the achievement of wholesome mental states not yet attained, protects wholesome mental states already attained, and accomplishes perseverance. Monks, a monk possessed of these six qualities is able to attain a wholesome mental state not yet attained or to make prosper a wholesome mental state already attained." The fifth.

6.

The Discourse on Greatness

80. "Monks, a monk possessed of six qualities before long attains greatness and expansion in mental states. Which six? Here, monks, a monk is abundant in light, abundant in exertion, abundant in inspiration, abundant in non-contentment, not shirking the responsibility regarding wholesome mental states, and he strives further. Monks, a monk possessed of these six qualities before long attains greatness and expansion in mental states." The sixth.

7.

The First Discourse on Hell

81. "Monks, one possessed of six qualities is deposited in hell as if carried there. Which six? He is one who kills living beings, takes what is not given, engages in sexual misconduct, is a liar, has evil desires, and has wrong view. Monks, one possessed of these six qualities is deposited in hell as if carried there.

"Monks, one possessed of six qualities is deposited in heaven as if carried there. Which six? He abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, has few wishes, and has right view. Monks, one possessed of these six qualities is deposited in heaven as if carried there." The seventh.

8.

The Second Discourse on Hell

82. "Monks, one possessed of six qualities is deposited in hell as if carried there. Which six? He is one who kills living beings, takes what is not given, engages in sexual misconduct, is a liar, and is greedy and impudent. Monks, one possessed of these six qualities is deposited in hell as if carried there.

"Monks, one possessed of six qualities is deposited in heaven as if carried there. Which six? He abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, and is not greedy and not impudent. Monks, one possessed of these six qualities is deposited in heaven as if carried there." The eighth.

9.

The Discourse on the Highest Qualities

83. "Monks, a monk possessed of six qualities is unable to realise the highest teaching, arahantship. Which six? Here, monks, a monk is faithless, is shameless, has no moral fear, is lazy, is unwise, and has longing for the body and for life. Monks, a monk possessed of these six qualities is unable to realise the highest teaching, arahantship.

"Monks, a monk possessed of six qualities is able to realise the highest teaching, arahantship. Which six? Here, monks, a monk has faith, has shame, has moral fear, is putting forth strenuous energy, is wise, and is without longing for the body and for life. Monks, a monk possessed of these six qualities is able to realise the highest teaching, arahantship." The ninth.

10.

The Discourse on Night and Day

84. "Monks, for a monk possessed of six qualities, whatever night or day comes, only deterioration is to be expected in wholesome mental states, not growth. Which six? Here, monks, a monk is greedy, with vexation, discontented with whatsoever requisites of robes, almsfood, lodging and medicine for the sick, is faithless, is immoral, is lazy, is unmindful, is unwise. Monks, for a monk possessed of these six qualities, whatever night or day comes, only deterioration is to be expected in wholesome mental states, not growth.

"Monks, for a monk possessed of six qualities, whatever night or day comes, only growth is to be expected in wholesome mental states, not decline. Which six? Here, monks, a monk is not greedy, without vexation, content with whatsoever requisites of robes, almsfood, lodging and medicine for the sick, has faith, is moral, is putting forth strenuous energy, is mindful, is wise. Monks, for a monk possessed of these six qualities, whatever night or day comes, only growth is to be expected in wholesome mental states, not decline." The tenth.

The Arahantship Chapter is the eighth.

Its summary:

9.

The Chapter on Coolness

1.

The Discourse on Coolness

85. "Monks, a monk possessed of six qualities is unable to realise the unsurpassed coolness. Which six? Here, monks, a monk at the time when the mind should be restrained, at that time does not restrain the mind; at the time when the mind should be exerted, at that time does not exert the mind; at the time when the mind should be gladdened, at that time does not gladden the mind; at the time when the mind should be looked upon with equanimity, at that time does not look upon the mind with equanimity; and he is of inferior disposition and takes delight in identity. Monks, a monk possessed of these six qualities is unable to realise the unsurpassed coolness.

"Monks, a monk possessed of six qualities is able to realise the unsurpassed coolness. Which six? Here, monks, a monk at the time when the mind should be restrained, at that time restrains the mind; at the time when the mind should be exerted, at that time exerts the mind; at the time when the mind should be gladdened, at that time gladdens the mind; at the time when the mind should be looked upon with equanimity, at that time looks upon the mind with equanimity; and he is of sublime disposition and delights in Nibbāna. Monks, a monk possessed of these six qualities is able to realise the unsurpassed coolness." The first.

2.

The Discourse on Obstruction

86. "Monks, one possessed of six qualities, even while hearing the Good Teaching, is incapable of entering upon the fixed course, the right path, in wholesome mental states. Which six? He is possessed of obstruction by kamma, he is possessed of obstruction by mental defilements, he is possessed of obstruction by kamma results, and he is faithless, and without desire, and unwise. Monks, one possessed of these six 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 six qualities, while hearing the Good Teaching, is capable of entering upon the fixed course, the right path, in wholesome mental states. Which six? He is not possessed of obstruction by kamma, he is not possessed of obstruction by mental defilements, he is not possessed of obstruction by kamma results, and he has faith, and has desire, and is wise. Monks, one possessed of these six 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 Discourse on Being Deprived

87. "Monks, one possessed of six qualities, even while hearing the Good Teaching, is incapable of entering upon the fixed course, the right path, in wholesome mental states. Which six? 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, he is unwise, dull, an idiot. Monks, one possessed of these six 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 six qualities, while hearing the Good Teaching, is capable of entering upon the fixed course, the right path, in wholesome mental states. Which six? A mother has not been deprived of life, a father has not been deprived of life, a Worthy One has not been deprived of life, blood has not been drawn from a Tathāgata with a malicious mind, the monastic community has not been split, he is wise, not dull, not an idiot. Monks, one possessed of these six 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 Discourse on Listening

88. "Monks, one possessed of six qualities, even while hearing the Good Teaching, is incapable of entering upon the fixed course, the right path, in wholesome mental states. Which six? When the Teaching and discipline proclaimed by the Tathāgata is being taught, he does not listen, does not lend an ear, does not apply his mind to final liberating knowledge, grasps harm, neglects benefit, and is possessed of acceptance not in conformity with the teaching. Monks, one possessed of these six 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 six qualities, while hearing the Good Teaching, is capable of entering upon the fixed course, the right path, in wholesome mental states. Which six? When the Teaching and discipline proclaimed by the Tathāgata is being taught, he listens, lends an ear, applies his mind to final liberating knowledge, grasps benefit, neglects harm, and is possessed of acceptance in conformity with the teaching. Monks, one possessed of these six qualities, while hearing the Good Teaching, is capable of entering upon the fixed course, the right path, in wholesome mental states." The fourth.

5.

The Discourse on Not Abandoning

89. "Monks, without abandoning six qualities, one is incapable of realizing accomplishment in right view. Which six? Identity view, sceptical doubt, adherence to moral rules and austerities, lust leading to the realms of misery, hate leading to the realms of misery, delusion leading to the realms of misery. These, monks, without abandoning these six qualities, one is incapable of realizing accomplishment in right view.

"Monks, having abandoned six qualities, one is capable of realizing accomplishment in right view. Which six? Identity view, sceptical doubt, adherence to moral rules and austerities, lust leading to the realms of misery, hate leading to the realms of misery, delusion leading to the realms of misery. These, monks, having abandoned these six qualities, one is capable of realizing accomplishment in right view." The fifth.

6.

The Discourse on the Abandoned

90. "Monks, these six qualities have been abandoned by a person accomplished in right view. Which six? Identity view, sceptical doubt, adherence to moral rules and austerities, lust leading to the realms of misery, hate leading to the realms of misery, delusion leading to the realms of misery. These, monks, are the six qualities that have been abandoned by a person accomplished in right view." The sixth.

7.

The Discourse on the Unable

91. "Monks, a person accomplished in right view is incapable of producing six qualities. Which six? Identity view, sceptical doubt, adherence to moral rules and austerities, lust leading to the realms of misery, hate leading to the realms of misery, delusion leading to the realms of misery. These, monks, are the six qualities a person accomplished in right view is incapable of producing." The seventh.

8.

The First Discourse on Impossibilities

92. "There are, monks, these six impossibilities. What are the six? A person accomplished in right view is incapable of dwelling disrespectful towards the Teacher, not deferential; a person accomplished in right view is incapable of dwelling disrespectful towards the Teaching, not deferential; a person accomplished in right view is incapable of dwelling disrespectful towards the Community, not deferential; a person accomplished in right view is incapable of dwelling disrespectful towards the training, not deferential; a person accomplished in right view is incapable of returning to a matter not to be returned to; a person accomplished in right view is incapable of producing an eighth existence. These, monks, are the six impossibilities." The eighth.

9.

The Second Discourse on Impossibilities

93. "There are, monks, these six impossibilities. What are the six? A person accomplished in right view is incapable of approaching any activity as permanent; a person accomplished in right view is incapable of approaching any activity as happiness; a person accomplished in right view is incapable of approaching any phenomenon as self; a person accomplished in right view is incapable of doing a heinous action with immediate bad destination; a person accomplished in right view is incapable of returning to purity through superstitious blessing; a person accomplished in right view is incapable of seeking one worthy of offerings outside of here. These, monks, are the six impossibilities." The ninth.

10.

The Third Discourse on Impossibility

94. "There are, monks, these six impossibilities. What are the six? A person accomplished in right view is incapable of depriving his mother of life, a person accomplished in right view is incapable of depriving his father of life, a person accomplished in right view is incapable of depriving a Worthy One of life, a person accomplished in right view is incapable of drawing blood from a Tathāgata with a malicious mind, a person accomplished in right view is incapable of breaking the monastic community, a person accomplished in right view is incapable of pointing to another teacher. These, monks, are the six impossibilities." The tenth.

11.

The Fourth Discourse on Impossibility

95. "There are, monks, these six impossibilities. What are the six? A person accomplished in right view is incapable of returning to the view that pleasure and pain are self-made; a person accomplished in right view is incapable of returning to the view that pleasure and pain are made by another; a person accomplished in right view is incapable of returning to the view that pleasure and pain are both self-made and made by another; a person accomplished in right view is incapable of returning to the view that pleasure and pain are neither self-made nor fortuitously arisen; a person accomplished in right view is incapable of returning to the view that pleasure and pain are not made by another but fortuitously arisen; a person accomplished in right view is incapable of returning to the view that pleasure and pain are neither self-made nor made by another but fortuitously arisen. What is the reason for this? For, monks, by a person accomplished in right view, the cause has been well seen and phenomena arisen from a cause. These, monks, are the six impossibilities." The eleventh.

The Coolness Chapter is the ninth.

Its summary:

10.

The Chapter on Benefits

1.

The Discourse on Manifestation

96. "The manifestation of six things, monks, is rare in the world. Which six? 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; rebirth in a noble plane is rare in the world; non-deficiency of the faculties is rare in the world; non-stupidity and non-dumbness is rare in the world; desire for wholesome mental states is rare in the world. The manifestation of these six things, monks, is rare in the world." The first.

2.

The Discourse on Benefits

97. "Monks, there are these six benefits of the realisation of the fruition of stream-entry. Which six? One is fixed in the Good Teaching, one is not subject to decline, suffering is limited, one is endowed with knowledge not shared with ordinary people, and the cause has been well seen by him, and phenomena arisen from a cause. These, monks, are the six benefits of the realisation of the fruition of stream-entry." The second.

3.

The Discourse on Impermanence

98. "That indeed, monks, a monk regarding any activity as permanent will be possessed of acceptance in conformity with the teaching" - this is impossible. "Not being possessed of acceptance in conformity with the teaching, he will enter the fixed course of the right path" - this is impossible. "Not entering the fixed course of the right path, he will realize the fruition of stream-entry or the fruition of once-returning or the fruition of non-returning or arahantship" - this is impossible.

"That indeed, monks, a monk regarding all activities as impermanent will be possessed of acceptance in conformity with the teaching" - this is possible. "Being possessed of acceptance in conformity with the teaching, he will enter the fixed course of the right path" - this is possible. "Entering the fixed course of the right path, he will realize the fruition of stream-entry or the fruition of once-returning or the fruition of non-returning or arahantship" - this is possible. The third.

4.

The Discourse on Suffering

99. "That indeed, monks, a monk regarding any activity as happiness, etc. regarding all activities as suffering, etc. this is possible." The fourth.

5.

The Discourse on Non-self

100. "That indeed, monks, a monk regarding any phenomenon as self, etc. regarding all phenomena as non-self, etc. this is possible." The fifth.

6.

The Discourse on Nibbāna

101. "That indeed, monks, a monk regarding Nibbāna as suffering will be possessed of acceptance in conformity with the teaching" - this is impossible. "Not being possessed of acceptance in conformity with the teaching, he will enter the fixed course of the right path" - this is impossible. "Not entering the fixed course of the right path, he will realize the fruition of stream-entry or the fruition of once-returning or the fruition of non-returning or arahantship" - this is impossible.

"That indeed, monks, a monk regarding Nibbāna as happiness will be possessed of acceptance in conformity with the teaching" - this is possible. "Being possessed of acceptance in conformity with the teaching, he will enter the fixed course of the right path" - this is possible. "Entering the fixed course of the right path, he will realize the fruition of stream-entry or the fruition of once-returning or the fruition of non-returning or arahantship" - this is possible. The sixth.

7.

The Discourse on the Unsettled

102. "Monks, considering six benefits, it is fitting for a monk, having made no limit with respect to all activities, to establish the perception of impermanence. Which six? 'All activities will appear to me as unsettled, my mind will not delight in the entire world, my mind will emerge from the entire world, my mental state will be inclined towards Nibbāna, my mental fetters will go to abandoning, and I will be endowed with the supreme asceticism.' These, monks, are the six benefits, considering which it is fitting for a monk, having made no limit with respect to all activities, to establish the perception of impermanence." The seventh.

8.

The Discourse on the Drawn Sword

103. "Monks, considering six benefits, it is fitting for a monk, having made no limit with respect to all activities, to establish the perception of suffering. Which six? 'The perception of disenchantment with all activities will be present for me, just as towards a murderer with drawn sword. My mind will emerge from the entire world, I will be one who sees peace in Nibbāna, my underlying tendencies will go to uprooting, I will be one who does what should be done, and the Teacher will have been attended upon by me with friendliness.' These, monks, are the six benefits, considering which it is fitting for a monk, having made no limit with respect to all activities, to establish the perception of suffering." The eighth.

9.

The Discourse on Non-identification

104. "Monks, considering six benefits, it is fitting for a monk, having made no limit with respect to all phenomena, to establish the perception of non-self. Which six? 'I will identify with nothing in the entire world, and my I-making will cease, and my mine-making will cease, and I will be endowed with knowledge not shared with others, and the cause will be well seen by me, and phenomena arisen from a cause.' These, monks, are the six benefits, considering which it is fitting for a monk, having made no limit with respect to all phenomena, to establish the perception of non-self." The ninth.

10.

The Discourse on Existence

105. "Monks, these three existences are to be abandoned, one should train in the three trainings. Which three existences are to be abandoned? Sensual existence, fine-material existence, immaterial existence - these three existences are to be abandoned. In which three trainings should one train? In the training in higher morality, in the training in higher consciousness, in the training in higher wisdom - in these three trainings one should train. When, monks, for a monk these three existences have been abandoned, and he has completed the training in these three trainings - this is called, monks, a monk who has cut off craving, turned back the mental fetters, through the complete full realization of conceit has made an end of suffering." The tenth.

11.

The Discourse on Craving

106. "These three cravings, monks, are to be abandoned, and three conceits. Which three cravings are to be abandoned? Sensual craving, craving for existence, craving for non-existence - these three cravings are to be abandoned. Which three conceits are to be abandoned? Conceit, inferiority complex, arrogance - these three conceits are to be abandoned. When, monks, for a monk these three cravings have been abandoned, and these three conceits; this is called, monks, a monk who has cut off craving, turned back the mental fetters, through the complete full realization of conceit has made an end of suffering." The eleventh.

The Benefits Chapter is the tenth.

Its summary:

The Second Fifty is complete.

11.

The Chapter on Triads

1.

The Discourse on Lust

107. "Monks, there are these three mental states. Which three? Lust, hate, delusion. These, monks, are the three mental states. For the abandoning of these three mental states, monks, three mental states are to be developed. Which three? For the abandoning of lust, foulness is to be developed; for the abandoning of hate, friendliness is to be developed; for the abandoning of delusion, wisdom is to be developed. For the abandoning of these three mental states, monks, these three mental states are to be developed." The first.

2.

The Discourse on Misconduct

108. "Monks, there are these three mental states. Which three? Bodily misconduct, verbal misconduct, mental misconduct. These, monks, are the three mental states. For the abandoning of these three mental states, monks, three mental states are to be developed. Which three? For the abandoning of bodily misconduct, bodily good conduct is to be developed; for the abandoning of verbal misconduct, good verbal conduct is to be developed; for the abandoning of mental misconduct, good mental conduct is to be developed. For the abandoning of these three mental states, monks, these three mental states are to be developed." The second.

3.

The Discourse on Applied Thought

109. "Monks, there are these three mental states. Which three? Sensual thought, thought of anger, thought of violence. These, monks, are the three mental states. For the abandoning of these three mental states, monks, three mental states are to be developed. Which three? For the abandoning of sensual thought, thought of renunciation is to be developed; for the abandoning of thought of anger, thought of non-anger is to be developed; for the abandoning of thought of violence, thought of non-violence is to be developed. For the abandoning of these three mental states, monks, these three mental states are to be developed." The third.

4.

The Discourse on Perception

110. "Monks, there are these three mental states. Which three? Perception of sensuality, perception of anger, perception of violence. These, monks, are the three mental states. For the abandoning of these three mental states, monks, three mental states are to be developed. Which three? For the abandoning of perception of sensuality, perception of renunciation is to be developed; for the abandoning of perception of anger, perception of non-anger is to be developed; for the abandoning of perception of violence, perception of non-violence is to be developed. For the abandoning of these three mental states, monks, these three mental states are to be developed." The fourth.

5.

The Discourse on Elements

111. "Monks, there are these three mental states. Which three? Sensual element, the element of anger, violence element. These, monks, are the three mental states. For the abandoning of these three mental states, monks, three mental states are to be developed. Which three? For the abandoning of the sensual element, the renunciation element is to be developed; for the abandoning of the element of anger, the non-anger element is to be developed; for the abandoning of the violence element, the non-violence element is to be developed. For the abandoning of these three mental states, monks, these three mental states are to be developed." The fifth.

6.

The Discourse on Gratification

112. "Monks, there are these three mental states. Which three? View of gratification, view of self, wrong view. These, monks, are the three mental states. For the abandoning of these three mental states, monks, three mental states are to be developed. Which three? For the abandoning of view of gratification, perception of impermanence is to be developed; for the abandoning of view of self, perception of non-self is to be developed; for the abandoning of wrong view, right view is to be developed. For the abandoning of these three mental states, monks, these three mental states are to be developed." The sixth.

7.

The Discourse on Discontent

113. "Monks, there are these three mental states. Which three? Discontent, violence, unrighteous conduct. These, monks, are the three mental states. For the abandoning of these three mental states, monks, three mental states are to be developed. Which three? For the abandoning of discontent, altruistic joy is to be developed; for the abandoning of violence, non-violence is to be developed; for the abandoning of unrighteous conduct, observance of righteousness is to be developed. For the abandoning of these three mental states, monks, these three mental states are to be developed." The seventh.

8.

The Discourse on Contentment

114. "Monks, there are these three mental states. Which three? Discontent, lack of full awareness, great desire. These, monks, are the three mental states. For the abandoning of these three mental states, monks, three mental states are to be developed. Which three? For the abandoning of discontent, contentment is to be developed; for the abandoning of lack of full awareness, full awareness is to be developed; for the abandoning of great desire, fewness of wishes is to be developed. For the abandoning of these three mental states, monks, these three mental states are to be developed." The eighth.

9.

The Discourse on Being Difficult to Admonish

115. "Monks, there are these three mental states. Which three? Being difficult to admonish, evil friendship, distraction of the mind. These, monks, are the three mental states. For the abandoning of these three mental states, monks, three mental states are to be developed. Which three? For the abandoning of being difficult to admonish, being easy to admonish is to be developed; for the abandoning of evil friendship, good friendship is to be developed; for the abandoning of distraction of the mind, mindfulness of breathing is to be developed. For the abandoning of these three mental states, monks, these three mental states are to be developed." The ninth.

10.

The Discourse on Restlessness

116. "Monks, there are these three mental states. Which three? Restlessness, non-restraint, negligence. These, monks, are the three mental states. For the abandoning of these three mental states, monks, three mental states are to be developed. Which three? For the abandoning of restlessness, serenity is to be developed; for the abandoning of non-restraint, restraint is to be developed; for the abandoning of negligence, diligence is to be developed. For the abandoning of these three mental states, monks, these three mental states are to be developed." The tenth.

The Triads Chapter is the eleventh.

Its summary:

12.

The Chapter on Asceticism

1.

The Discourse on Observing the Body

117. "Monks, without abandoning six qualities, one is incapable of dwelling observing the body in the body. Which six? Delight in work, delight in talk, delight in sleep, delight in company, not guarding the doors of the sense faculties, immoderation in eating. These, monks, without abandoning these six qualities, one is incapable of dwelling observing the body in the body.

"Monks, having abandoned six qualities, one is capable of dwelling observing the body in the body. Which six? Delight in work, delight in talk, delight in sleep, delight in company, not guarding the doors of the sense faculties, immoderation in eating - these, monks, having abandoned these six qualities, one is capable of dwelling observing the body in the body." The first.

2.

The Discourse on Observing Mind-objects

118. "Monks, without abandoning six qualities, one is incapable of dwelling internally in the body, etc. externally in the body, etc. internally and externally in the body, etc. internally in feelings, etc. externally in feelings, etc. internally and externally in feelings, etc. internally in mind, etc. externally in mind, etc. internally and externally in mind, etc. internally in mental phenomena, etc. externally in mental phenomena, etc. dwelling observing mental phenomena internally and externally in mental phenomena. Which six? Delight in work, delight in talk, delight in sleep, delight in company, not guarding the doors of the sense faculties, immoderation in eating. These, monks, having abandoned these six qualities, one is capable of dwelling observing mental phenomena internally and externally in mental phenomena." The second.

3.

The Discourse on Tapussa

119. "Monks, the householder Tapussa, possessed of six qualities, has reached a conclusion regarding the Tathāgata, is one who sees the Deathless, and having realised the Deathless, he lives. Which six? With unwavering confidence in the Buddha, with unwavering confidence in the Dhamma, with unwavering confidence in the Community, with noble morality, with noble knowledge, with noble liberation. Monks, the householder Tapussa, possessed of these six qualities, has reached a conclusion regarding the Tathāgata, is one who sees the Deathless, and having realised the Deathless, he lives." The third.

4-23.

The Discourses Beginning with Bhallika

120-139. "Monks, the householder Bhallika, possessed of six qualities, etc. the householder Sudatta Anāthapiṇḍika... the householder Citta of Macchikāsaṇḍa... Hatthaka of Āḷavī... Mahānāma the Sakyan... the householder Ugga of Vesālī... the householder Uggata... Sūrambaṭṭha... Jīvaka Komārabhacca... the householder Nakulapitā... the householder Tavakaṇṇika... the householder Pūraṇa... the householder Isidatta... the householder Sandhāna... the householder Vicaya... the householder Vijayamāhika... the householder Meṇḍaka... the lay follower Vāseṭṭha... the lay follower Ariṭṭha... the lay follower Sāragga has reached a conclusion regarding the Tathāgata, is one who sees the Deathless, and having realised the Deathless, he lives. Which six? With unwavering confidence in the Buddha, with unwavering confidence in the Dhamma, with unwavering confidence in the Community, with noble morality, with noble knowledge, with noble liberation. Monks, the lay follower Sāragga, possessed of these six qualities, has reached a conclusion regarding the Tathāgata, is one who sees the Deathless, and having realised the Deathless, he lives." Twenty-third.

The Asceticism Chapter is the twelfth.

13.

Consecutive Repetitions on Lust

140. "Monks, for the direct knowledge of lust, six qualities are to be developed. Which six? The unsurpassed in seeing, the unsurpassed in hearing, the unsurpassed in material gain, the unsurpassed in training, the unsurpassed in service, the unsurpassed in recollection. Monks, for the direct knowledge of lust, these six qualities are to be developed."

141. "Monks, for the direct knowledge of lust, six qualities are to be developed. Which six? Recollection of the Buddha, recollection of the Teaching, recollection of the Community, recollection of morality, recollection of generosity, recollection of the deities. Monks, for the direct knowledge of lust, these six qualities are to be developed."

142. "Monks, for the direct knowledge of lust, six qualities are to be developed. Which six? Perception of impermanence, perception of suffering in what is impermanent, perception of non-self in what is suffering, perception of abandoning, perception of dispassion, perception of cessation. Monks, for the direct knowledge of lust, these six qualities are to be developed."

143-169. "Monks, for the full understanding of lust, etc. for the utter elimination... for the abandoning... for the elimination... for the passing away... for the dispassion... for the cessation... for the giving up... for the relinquishment, six qualities are to be developed."

170-649. "Of hate... etc. of delusion... of wrath... of hostility... of contempt... of insolence... of envy... of stinginess... of deceit... of fraudulence... of obstinacy... of rivalry... of conceit... of arrogance... of vanity... for the direct knowledge of negligence... etc. for the full understanding... for the utter elimination... for the abandoning... for the elimination... for the passing away... for the dispassion... for the cessation... for the giving up... for the relinquishment, these six qualities are to be developed." This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Repetition Series on Lust is concluded.

The Book of Sixes is concluded.