2. The Second Fifty

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2. The Second Fifty

1. The Chapter on One's Own Mind

1. The Discourse on One's Own Mind

51. 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 -

"If, monks, a monk is not skilled in the method of another's mind, then 'I will be skilled in the method of my own mind' - thus indeed, monks, should you train.

"And how, monks, is a monk skilled in the method of his own mind? Just as, monks, a woman or a man, young, youthful, fond of adornment, reviewing one's own facial reflection in a pure, bright mirror or in a clear bowl of water, if one sees there dust or a blemish, one strives for the removal of that very dust or blemish. If one does not see there dust or a blemish, one is delighted by that very fact, with fulfilled thought - 'It is a gain for me indeed, I am indeed pure.' Just so, monks, for a monk reviewing is of great service regarding wholesome mental states - 'Do I frequently dwell covetous, or do I frequently dwell non-covetous? Do I frequently dwell with a mind of ill-will, or do I frequently dwell with a mind without ill-will? Do I frequently dwell overcome by sloth and torpor, or do I frequently dwell free from sloth and torpor? Do I frequently dwell agitated, or do I frequently dwell unagitated? Do I frequently dwell with sceptical doubt, or do I frequently dwell having crossed over sceptical doubt? Do I frequently dwell prone to wrath, or do I frequently dwell without wrath? Do I frequently dwell with a defiled mind, or do I frequently dwell with an undefiled mind? Do I frequently dwell with an excited body, or do I frequently dwell with an unexcited body? Do I frequently dwell lazy, or do I frequently dwell putting forth strenuous energy? Do I frequently dwell unconcentrated, or do I frequently dwell concentrated?'

"If, monks, a monk reviewing thus knows - 'I frequently dwell covetous, I frequently dwell with a mind of ill-will, I frequently dwell overcome by sloth and torpor, I frequently dwell agitated, I frequently dwell with sceptical doubt, I frequently dwell prone to wrath, I frequently dwell with a defiled mind, I frequently dwell with an excited body, I frequently dwell lazy, I frequently dwell unconcentrated,' 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, one would make exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness. Just so, 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.

"But if, monks, a monk reviewing thus knows - 'I frequently dwell non-covetous, I frequently dwell with a mind without ill-will, I frequently dwell free from sloth and torpor, I frequently dwell unagitated, I frequently dwell having crossed over sceptical doubt, I frequently dwell without wrath, I frequently dwell with an undefiled mind, I frequently dwell with an unexcited body, I frequently dwell putting forth strenuous energy, I frequently dwell concentrated,' by that monk, monks, having established himself in those very wholesome mental states, exertion for the further elimination of mental corruptions is to be done." The first.

2. The Discourse to Sāriputta

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

"If, friends, a monk is not skilled in the method of another's mind, then 'I will be skilled in the method of my own mind' - thus indeed, friends, should you train.

Just so, friends, for a monk reviewing is of great service regarding wholesome mental states - 'Do I frequently dwell covetous, or do I frequently dwell non-covetous? Do I frequently dwell with a mind of ill-will, or do I frequently dwell with a mind without ill-will? Do I frequently dwell overcome by sloth and torpor, or do I frequently dwell free from sloth and torpor? Do I frequently dwell agitated, or do I frequently dwell unagitated? Do I frequently dwell with sceptical doubt, or do I frequently dwell having crossed over sceptical doubt? Do I frequently dwell prone to wrath, or do I frequently dwell without wrath? Do I frequently dwell with a defiled mind, or do I frequently dwell with an undefiled mind? Do I frequently dwell with an excited body, or do I frequently dwell with an unexcited body? Do I frequently dwell lazy, or do I frequently dwell putting forth strenuous energy? Do I frequently dwell concentrated, or do I frequently dwell unconcentrated?'

"If, friends, a monk reviewing thus knows - 'I frequently dwell covetous, etc. I frequently dwell unconcentrated,' by that monk, friends, 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, friends, one whose garment is on fire or whose head is on fire. For the quenching of that very garment or head, one would make exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness. Just so, friends, 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, friends, a monk reviewing thus knows - 'I frequently dwell non-covetous, etc. I frequently dwell concentrated,' by that monk, friends, having established himself in those very wholesome mental states, exertion for the further elimination of mental corruptions is to be done." The second.

3. The Discourse on Duration

53. "I do not praise mere presence in wholesome mental states, monks, how much more deterioration. And I praise growth in wholesome mental states, monks, not presence, not deterioration.

"And how, monks, is there deterioration in wholesome mental states, not presence, not growth? Here, monks, whatever extent a monk has of faith, morality, learning, generosity, wisdom, and discernment, those qualities of his neither remain nor grow. This I call deterioration in wholesome mental states, monks, not presence, not growth. Thus, monks, there is deterioration in wholesome mental states, not presence, not growth.

"And how, monks, is there presence in wholesome mental states, not deterioration, not growth? Here, monks, whatever extent a monk has of faith, morality, learning, generosity, wisdom, and discernment, those qualities of his neither diminish nor grow. This I call presence in wholesome mental states, monks, not deterioration, not growth. Thus, monks, there is presence in wholesome mental states, not growth, not deterioration.

"And how, monks, is there growth in wholesome mental states, not presence, not deterioration? Here, monks, whatever extent a monk has of faith, morality, learning, generosity, wisdom, and discernment, those qualities of his neither remain nor diminish. This I call growth in wholesome mental states, monks, not presence, not deterioration. Thus, monks, there is growth in wholesome mental states, not presence, not deterioration.

"If, monks, a monk is not skilled in the method of another's mind, then 'I will be skilled in the method of my own mind' - thus indeed, monks, should you train.

"And how, monks, is a monk skilled in the method of his own mind? Just as, monks, a woman or a man, young, youthful, fond of adornment, reviewing one's own facial reflection in a pure, bright mirror or in a clear bowl of water, if one sees there dust or a blemish, one strives for the removal of that very dust or blemish. If one does not see there dust or a blemish, one is delighted by that very fact, with fulfilled thought - 'It is a gain for me indeed, I am indeed pure.' Just so, monks, for a monk reviewing is of great service regarding wholesome mental states - 'Do I frequently dwell covetous, or do I frequently dwell non-covetous? Do I frequently dwell with a mind of ill-will, or do I frequently dwell with a mind without ill-will? Do I frequently dwell overcome by sloth and torpor, or do I frequently dwell free from sloth and torpor? Do I frequently dwell agitated, or do I frequently dwell unagitated? Do I frequently dwell with sceptical doubt, or do I frequently dwell having crossed over sceptical doubt? Do I frequently dwell prone to wrath, or do I frequently dwell without wrath? Do I frequently dwell with a defiled mind, or do I frequently dwell with an undefiled mind? Do I frequently dwell with an excited body, or do I frequently dwell with an unexcited body? Do I frequently dwell lazy, or do I frequently dwell putting forth strenuous energy? Do I frequently dwell concentrated, or do I frequently dwell unconcentrated?'

"If, monks, a monk reviewing thus knows - 'I frequently dwell covetous, I frequently dwell with a mind of ill-will, I frequently dwell overcome by sloth and torpor, I frequently dwell agitated, I frequently dwell with sceptical doubt, I frequently dwell prone to wrath, I frequently dwell with a defiled mind, I frequently dwell with an excited body, I frequently dwell lazy, I frequently dwell unconcentrated,' 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, one 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.

4. The Discourse on Serenity

54. "If, monks, a monk is not skilled in the method of another's mind, then 'I will be skilled in the method of my own mind' - thus indeed, monks, should you train.

"If, monks, a monk reviewing thus knows - 'I am an obtainer of internal serenity of mind, not an obtainer of insight into phenomena through higher wisdom,' by that monk, monks, having established himself in internal serenity of mind, exertion for insight into phenomena through higher wisdom is to be done. He, at a later time, becomes both an obtainer of internal serenity of mind and an obtainer of insight into phenomena through higher wisdom.

"But if, monks, a monk reviewing thus knows - 'I am an obtainer of insight into phenomena through higher wisdom, not an obtainer of internal serenity of mind,' by that monk, monks, having established himself in insight into phenomena through higher wisdom, exertion for internal serenity of mind is to be done. He, at a later time, becomes both an obtainer of insight into phenomena through higher wisdom and an obtainer of internal serenity of mind.

"But if, monks, a monk reviewing thus knows - 'I am not an obtainer of internal serenity of mind, not an obtainer of insight into phenomena through higher wisdom,' by that monk, monks, for the attainment of those very wholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done. Just as, monks, one whose garment is on fire or whose head is on fire. For the quenching of that very garment or head, one 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 attainment of those very wholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done. He, at a later time, becomes both an obtainer of internal serenity of mind and an obtainer of insight into phenomena through higher wisdom.

"But if, monks, a monk reviewing thus knows - 'I am an obtainer of internal serenity of mind, an obtainer of insight into phenomena through higher wisdom,' by that monk, monks, having established himself in those very wholesome mental states, exertion for the further elimination of mental corruptions is to be done.

"Robes, monks, I say are twofold - to be used and not to be used. Almsfood, monks, I say is twofold - to be used and not to be used. Lodging, monks, I say is twofold - to be used and not to be used. Village and town, monks, I say are twofold - to be used and not to be used. District of the country, monks, I say is twofold - to be used and not to be used. Person, monks, I say is twofold - to be used and not to be used.

"Robe, monks, I say is twofold - to be practised and not to be practised' - thus indeed this was said. Dependent on what was this said? Therein, whatever robe one would know thus - 'When I practise this robe, unwholesome mental states increase and wholesome mental states decline' - such robe should not be practised. Therein, whatever robe one would know thus - 'When I practise this robe, unwholesome mental states decline and wholesome mental states increase' - such robe should be practised. "Robe, monks, I say is twofold - to be practised and not to be practised' - thus what was said, this was said dependent on that.

"Almsfood, monks, I say is twofold - to be practised and not to be practised' - thus indeed this was said. Dependent on what was this said? Therein, whatever almsfood one would know thus - 'When I practise this almsfood, unwholesome mental states increase and wholesome mental states decline' - such almsfood should not be practised. Therein, whatever almsfood one would know thus - 'When I practise this almsfood, unwholesome mental states decline and wholesome mental states increase' - such almsfood should be practised. "Almsfood, monks, I say is twofold - to be practised and not to be practised' - thus what was said, this was said dependent on that.

"Lodging, monks, I say is twofold - to be practised and not to be practised' - thus indeed this was said. Dependent on what was this said? Therein, whatever lodging one would know thus - "When I practise this lodging, unwholesome mental states increase and wholesome mental states decline" - such lodging should not be practised. Therein, whatever lodging one would know thus - 'When I practise this lodging, unwholesome mental states decline and wholesome mental states increase' - such lodging should be practised. "Lodging, monks, I say is twofold - to be practised and not to be practised' - thus what was said, this was said dependent on that.

"Village and market town, monks, I say is twofold - to be practised and not to be practised' - thus indeed this was said. Dependent on what was this said? Therein, whatever village and market town one would know thus: "When I frequent this village and market town, unwholesome mental states increase and wholesome mental states decline" - such a village and market town should not be frequented. Therein, whatever village and market town one would know thus: "When I frequent this village and market town, unwholesome mental states decline and wholesome mental states increase" - such village and market town should be frequented. "Village and market town, monks, I say is twofold - to be practised and not to be practised' - thus what was said, this was said dependent on that.

"A region of the country, monks, I say is twofold - to be practised and not to be practised' - thus indeed this was said. Dependent on what was this said? Therein, whatever region of the country one would know thus: "When I frequent this region of the country, unwholesome mental states increase and wholesome mental states decline" - such a region of the country should not be frequented. Therein, whatever region of the country one would know thus: "When I frequent this region of the country, unwholesome mental states decline and wholesome mental states increase" - such a region of the country should be frequented. "A region of the country, monks, I say is twofold - to be practised and not to be practised' - thus what was said, this was said dependent on that.

"A person, monks, I say is twofold - to be practised and not to be practised' - thus indeed this was said. Dependent on what was this said? Therein, whatever person one would know thus - "When I associate with this person, unwholesome mental states increase and wholesome mental states decline" - such a person should not be associated with. Therein, whatever person one would know thus - "When I associate with this person, unwholesome mental states decline and wholesome mental states increase" - such a person should be associated with. "A person, monks, I say is twofold - to be associated with and not to be associated with" - thus what was said, this was said dependent on that. The fourth.

5. The Discourse on Decline

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

"'A person subject to decline, a person subject to decline', friend, is said. 'A person not subject to decline, a person not subject to decline', friend, is said. In what respect, friend, was a person subject to decline spoken of by the Blessed One, and in what respect was a person not subject to decline spoken of by the Blessed One?" "We come even from afar, friend, to the presence of the Venerable Sāriputta to understand the meaning of this statement. It would be good indeed if the meaning of this statement would occur to the Venerable Sāriputta himself. Having heard from the Venerable Sāriputta, the monks will remember it."

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

"In what respect, friend, was a person subject to decline spoken of by the Blessed One? Here, friend, a monk does not hear the Teaching not heard before, and the teachings heard by him go to decline, and those teachings previously not experienced by the mind do not occur to him, and he does not cognize what was not cognized. To this extent, friend, a person subject to decline was spoken of by the Blessed One.

"And in what respect, friend, was a person not subject to decline spoken of by the Blessed One? Here, friend, a monk hears the Teaching not heard before, and the teachings heard by him do not go to decline, and those teachings previously not experienced by the mind occur to him, and he cognizes what was not cognized. To this extent, friend, a person not subject to decline was spoken of by the Blessed One.

"If, friends, a monk is not skilled in the method of another's mind, then 'I will be skilled in the method of my own mind' - thus indeed, friends, should you train.

"And how, friends, is a monk skilled in the method of his own mind? Just as, friends, a woman or a man, young, youthful, fond of adornment, reviewing one's own facial reflection in a pure, bright mirror or in a clear bowl of water, if one sees there dust or a blemish, one strives for the removal of that very dust or blemish. If one does not see there dust or a blemish, one is delighted by that very fact, with fulfilled thought - 'It is a gain for me indeed, I am indeed pure.' Just so, friends, for a monk reviewing is of great service regarding wholesome mental states - 'Do I frequently dwell non-covetous, does this quality exist in me or not? Do I frequently dwell with a mind without ill-will, does this quality exist in me or not? Do I frequently dwell free from sloth and torpor, does this quality exist in me or not? Do I frequently dwell unagitated, does this quality exist in me or not? Do I frequently dwell having crossed over sceptical doubt, does this quality exist in me or not? Do I frequently dwell without wrath, does this quality exist in me or not? Do I frequently dwell with an undefiled mind, does this quality exist in me or not? Am I indeed an obtainer of internal gladness in the Teaching, does this quality exist in me or not? Am I indeed an obtainer of internal serenity of mind, does this quality exist in me or not? Am I indeed an obtainer of insight into phenomena through higher wisdom, does this quality exist in me or not?'

"But if, friends, a monk reviewing does not see all these wholesome mental states within himself, then, friends, by that monk, for the attainment of all these wholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done. Just as, friends, one whose garment is on fire or whose head is on fire. For the quenching of that very garment or head, one would make exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness. Just so, friends, by that monk, for the attainment of all wholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done.

"But if, friends, a monk reviewing sees some wholesome mental states within himself, and does not see some wholesome mental states within himself, then, friends, by that monk, having established himself in those wholesome mental states that he sees within himself, for the attainment of those wholesome mental states that he does not see within himself, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done. Just as, friends, one whose garment is on fire or whose head is on fire. For the quenching of that very garment or head, one would make exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness. Just so, friends, by that monk, having established himself in those wholesome mental states that he sees within himself, for the attainment of those wholesome mental states that he does not see within himself, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done.

"But if, friends, a monk reviewing sees all these wholesome mental states within himself, then, friends, by that monk, having established himself in all these wholesome mental states, exertion for the further elimination of mental corruptions is to be done." The fifth.

6. The First Discourse on Perception

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

7. The Second Discourse on Perception

57. "Monks, these ten perceptions, when developed and cultivated, are of great fruit and great benefit, grounded upon the Deathless, having the Deathless as their final goal. What ten? Perception of impermanence, perception of non-self, perception of death, perception of repulsiveness in food, perception of discontent with the whole world, perception of a skeleton, perception of worms, perception of the discoloured, perception of the full of holes, perception of the bloated - these, monks, are the ten perceptions which, when developed and cultivated, are of great fruit and great benefit, grounded upon the Deathless, having the Deathless as their final goal." The seventh.

8. The Discourse on the Root

58. "If, monks, heterodox wandering ascetics were to ask thus - 'What is the root of all phenomena, friend? What is the origin of all phenomena? What is the arising of all phenomena? What is the meeting point of all phenomena? What is the chief of all phenomena? What is the authority of all phenomena? What is higher than all phenomena? What is the core of all phenomena? What are all phenomena grounded upon? What is the final goal of all phenomena?' - thus asked, you, monks, how would you answer those heterodox wandering ascetics?" "The teachings have the Blessed One as their root, venerable sir, have the Blessed One as their guide, have the Blessed One as their refuge. It would be good indeed, venerable sir, if the meaning of this statement would occur to the Blessed One himself. Having heard from the Blessed One, the monks will remember it."

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

"If, monks, heterodox wandering ascetics were to ask thus - 'What is the root of all phenomena, friend? What is the origin of all phenomena? What is the arising of all phenomena? What is the meeting point of all phenomena? What is the chief of all phenomena? What is the authority of all phenomena? What is higher than all phenomena? What is the core of all phenomena? What are all phenomena grounded upon? What is the final goal of all phenomena?' - thus asked, you, monks, should answer those heterodox wandering ascetics thus - 'Desire is the root of all phenomena, friend; attention is the origin of all phenomena; contact is the arising of all phenomena; feeling is the meeting point of all phenomena; concentration is the chief of all phenomena; mindfulness is the authority of all phenomena; wisdom is higher than all phenomena; liberation is the core of all phenomena; all phenomena are grounded upon the Deathless; Nibbāna is the final goal of all phenomena.' Thus asked, you, monks, should answer those heterodox wandering ascetics thus." The eighth.

9. The Discourse on Going Forth

59. "Therefore, monks, you should train thus - 'Our mind will be practised in accordance with the going forth, and arisen evil unwholesome mental states will not remain obsessing the mind; our mind will be practised in the perception of impermanence, our mind will be practised in the perception of non-self, our mind will be practised in the perception of foulness, our mind will be practised in the perception of danger, having known the righteousness and unrighteousness of the world, our mind will be practised in that perception, having known the existence and non-existence of the world, our mind will be practised in that perception, having known the origin and passing away of the world, our mind will be practised in that perception, our mind will be practised in the perception of abandoning, our mind will be practised in the perception of dispassion, our mind will be practised in the perception of cessation' - thus indeed, monks, should you train.

"When, monks, for a monk the mind is practised in accordance with the going forth and arisen evil unwholesome mental states do not remain obsessing the mind, the mind is practised in the perception of impermanence, the mind is practised in the perception of non-self, the mind is practised in the perception of foulness, the mind is practised in the perception of danger, having known the righteousness and unrighteousness of the world, the mind is practised in that perception, having known the existence and non-existence of the world, the mind is practised in that perception, having known the origin and passing away of the world, the mind is practised in that perception, the mind is practised in the perception of abandoning, the mind is practised in the perception of dispassion, the mind is practised in the perception of cessation, for him one of two fruits is to be expected - final liberating knowledge in this very life; or, if there is a residue of clinging, non-returning." The ninth.

10. The Discourse to Girimānanda

60. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Girimānanda 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 Girimānanda, venerable sir, is sick, afflicted, severely ill. It would be good, venerable sir, if the Blessed One would approach the Venerable Girimānanda, out of compassion." "If you, Ānanda, were to speak ten perceptions to the monk Girimānanda, there is the possibility that having heard the ten perceptions, the monk Girimānanda's illness would be allayed on the spot.

"What ten? Perception of impermanence, perception of non-self, perception of foulness, perception of danger, perception of abandoning, perception of dispassion, perception of cessation, perception of discontent with the whole world, perception of non-desire in all activities, mindfulness of breathing.

"And what, Ānanda, is the perception of impermanence? Here, Ānanda, a monk, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, considers thus - 'Materiality is impermanent, feeling is impermanent, perception is impermanent, activities are impermanent, consciousness is impermanent.' Thus he dwells observing impermanence in these five aggregates of clinging. This, Ānanda, is called the perception of impermanence.

"And what, Ānanda, is the perception of non-self? Here, Ānanda, a monk, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, considers thus - 'The eye is non-self, forms are non-self, the ear is non-self, sounds are non-self, the nose is non-self, odours are non-self, the tongue is non-self, flavours are non-self, the body is non-self, tangible objects are non-self, the mind is non-self, mental phenomena are non-self.' Thus he dwells observing non-self in these six internal and external sense bases. This, Ānanda, is called the perception of non-self.

"And what, Ānanda, is the perception of foulness? Here, Ānanda, 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.' Thus he dwells observing foulness in this body. This, Ānanda, is called the perception of foulness.

"And what, Ānanda, is the perception of danger? Here, Ānanda, a monk, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, considers thus - 'This body is full of suffering, full of danger. Thus in this body various illnesses arise, as follows - eye disease, ear disease, nose disease, tongue disease, body disease, head disease, outer ear disease, mouth disease, tooth disease, lip disease, cough, asthma, catarrh, burning, fever, stomach disease, fainting, dysentery, griping, cholera, leprosy, boils, eczema, consumption, epilepsy, ringworm, itch, scab, scratches, scabies, blood disease, bile disease, diabetes, haemorrhoids, blisters, ulcers, illnesses arising from bile, illnesses arising from phlegm, illnesses arising from wind, illnesses arising from the combination of humours, illnesses arising from change of climate, illnesses arising from improper care, illnesses arising from assault, illnesses arising from the result of action, cold, heat, hunger, thirst, defecation, urination.' Thus he dwells observing danger in this body. This, Ānanda, is called the perception of danger.

"And what, Ānanda, is the perception of abandoning? Here, Ānanda, a monk does not accept an arisen sensual thought, he abandons it, dispels it, puts an end to it, brings it to obliteration. He does not accept an arisen thought of anger, he abandons it, dispels it, puts an end to it, brings it to obliteration. He does not accept an arisen thought of violence, he abandons it, dispels it, puts an end to it, brings it to obliteration. Whatever evil unwholesome mental states have arisen, he does not accept them, he abandons them, dispels them, puts an end to them, brings them to obliteration. This, Ānanda, is called the perception of abandoning.

"And what, Ānanda, is the perception of dispassion? Here, Ānanda, a monk, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, considers thus - 'This is peaceful, this is sublime, that is to say, the stilling of all activities, the relinquishment of all clinging, the elimination of craving, dispassion, Nibbāna.' This, Ānanda, is called the perception of dispassion.

"And what, Ānanda, is the perception of cessation? Here, Ānanda, a monk, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, considers thus - 'This is peaceful, this is sublime, that is to say, the stilling of all activities, the relinquishment of all clinging, the elimination of craving, cessation, Nibbāna.' This, Ānanda, is called the perception of cessation.

"And what, Ānanda, is the perception of discontent with the whole world? Here, Ānanda, a monk dwells abandoning and not clinging to whatever clingings, mental standpoints, adherences and underlying tendencies there are in the world. This, Ānanda, is called the perception of discontent with the whole world.

"And what, Ānanda, is the perception of non-desire for all activities? Here, Ānanda, a monk is troubled, ashamed and disgusted with all activities. This, Ānanda, is called the perception of non-desire for all activities.

"And what, Ānanda, is mindfulness of breathing? Here, Ānanda, a monk, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. He, mindful, breathes in; mindful, he breathes out. Breathing in long, he understands: 'I breathe in long.' Breathing out long, he understands: 'I breathe out long.' Breathing in short, he understands: 'I breathe in short.' Breathing out short, he understands: 'I breathe out short.' He trains: 'Experiencing the whole body, I shall breathe in.' He trains: 'Experiencing the whole body, I shall breathe out.' He trains: 'Calming the bodily activity, I shall breathe in.' He trains: 'Calming the bodily activity, I shall breathe out.' He trains: 'Experiencing joy, I shall breathe in.' He trains: 'Experiencing joy, I shall breathe out.' He trains: 'Experiencing happiness, I shall breathe in.' He trains: 'Experiencing happiness, I shall breathe out.' He trains: 'Experiencing mental activity, I shall breathe in.' He trains: 'Experiencing mental activity, I shall breathe out.' He trains: 'Calming mental activity, I shall breathe in.' He trains: 'Calming mental activity, I shall breathe out.' He trains: 'Experiencing the mind, I shall breathe in.' He trains: 'Experiencing the mind, I shall breathe out.' Gladdening the mind... etc. concentrating the mind... etc. Releasing the mind... etc. Observing impermanence... etc. observing dispassion... etc. observing cessation... etc. He trains: 'Observing relinquishment, I shall breathe in.' He trains: 'Observing relinquishment, I shall breathe out.' This, Ānanda, is called mindfulness of breathing.

"If you, Ānanda, were to speak these ten perceptions to the monk Girimānanda, there is the possibility that having heard these ten perceptions, that illness of the monk Girimānanda would subside on the spot."

Then the Venerable Ānanda, having learnt these ten perceptions in the presence of the Blessed One, approached the Venerable Girimānanda; having approached, he spoke these ten perceptions to the Venerable Girimānanda. Then, having heard the ten perceptions, that illness of the Venerable Girimānanda subsided on the spot. And the Venerable Girimānanda recovered from that illness. And thus that illness of the Venerable Girimānanda was abandoned. The tenth.

The Chapter on One's Own Mind is the first.

Its summary:

One's Own Mind and Sāriputta, Presence and by Serenity;

Deterioration and two Perceptions, Roots, Gone Forth, and Giri.

2. The Chapter of the Pairs

1. The Discourse on Ignorance

61. "A first point, monks, is not discerned of ignorance - 'Before this, ignorance did not exist, then afterwards it came into being.' Even though this is said, monks, and yet it is discerned - 'Ignorance has this as condition.'

"I say, monks, that ignorance has nutriment, not that it is without nutriment. And what is the nutriment of ignorance? 'The five mental hindrances' should be said. I say, monks, that the five mental hindrances have nutriment, not that they are without nutriment. And what is the nutriment of the five mental hindrances? 'The three kinds of misconduct' should be said. I say, monks, that the three kinds of misconduct have nutriment, not that they are without nutriment. And what is the nutriment of the three kinds of misconduct? 'Non-restraint of the faculties' should be said. I say, monks, that non-restraint of the faculties has nutriment, not that it is without nutriment. And what is the nutriment of non-restraint of the faculties? 'Lack of mindfulness and full awareness' should be said. I say, monks, that lack of mindfulness and full awareness has nutriment, not that it is without nutriment. And what is the nutriment of lack of mindfulness and full awareness? 'Unwise attention' should be said. I say, monks, that unwise attention has nutriment, not that it is without nutriment. And what is the nutriment of unwise attention? 'Faithlessness' should be said. I say, monks, that faithlessness has nutriment, not that it is without nutriment. And what is the nutriment of faithlessness? 'Not hearing the Good Teaching' should be said. I say, monks, that not hearing the Good Teaching has nutriment, not that it is without nutriment. And what is the nutriment of not hearing the Good Teaching? 'Associating with bad persons' should be said.

"Thus indeed, monks, associating with bad persons being complete fulfils not hearing the Good Teaching, not hearing the Good Teaching being complete fulfils faithlessness, faithlessness being complete fulfils unwise attention, unwise attention being complete fulfils lack of mindfulness and full awareness, lack of mindfulness and full awareness being complete fulfils non-restraint of the faculties, non-restraint of the faculties being complete fulfils the three kinds of misconduct, the three kinds of misconduct being complete fulfil the five mental hindrances, the five mental hindrances being complete fulfil ignorance. Thus is the nutriment of this ignorance, and thus is its fulfilment.

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

"Just so, monks, associating with bad persons being full, fulfils hearing the bad teaching; hearing the bad teaching being full, fulfils faithlessness; faithlessness being full, fulfils unwise attention; unwise attention being full, fulfils lack of mindfulness and full awareness; lack of mindfulness and full awareness being full, fulfils non-restraint of the faculties; non-restraint of the faculties being full, fulfils the three kinds of misconduct; the three kinds of misconduct being full, fulfil the five mental hindrances; the five mental hindrances being full, fulfil ignorance; thus is the nutriment of this ignorance, and thus its fulfilment.

"True knowledge and liberation too, monks, I say has nutriment, not without nutriment. And what is the nutriment of true knowledge and liberation? 'The seven factors of enlightenment' should be said. The seven factors of enlightenment too, monks, I say have nutriment, not without nutriment. And what is the nutriment of the seven factors of enlightenment? 'The four establishments of mindfulness' should be said. The four establishments of mindfulness too, monks, I say have nutriment, not without nutriment. And what is the nutriment of the four establishments of mindfulness? 'The three kinds of good conduct' should be said. The three kinds of good conduct too, monks, I say have nutriment, not without nutriment. And what is the nutriment of the three kinds of good conduct? 'Restraint of the faculties' should be said. Restraint of the faculties too, monks, I say has nutriment, not without nutriment. And what is the nutriment of restraint of the faculties? 'Mindfulness and full awareness' should be said. Mindfulness and full awareness too, monks, I say has nutriment, not without nutriment. And what is the nutriment of mindfulness and full awareness? 'Wise attention' should be said. Wise attention too, monks, I say has nutriment, not without nutriment. And what is the nutriment of wise attention? 'Faith' should be said. Faith too, monks, I say has nutriment, not without nutriment. And what is the nutriment of faith? 'Hearing the Good Teaching' should be said. Hearing the Good Teaching too, monks, I say has nutriment, not without nutriment. And what is the nutriment of hearing the Good Teaching? 'Associating with good persons' should be said.

"Thus indeed, monks, associating with good persons being complete fulfils hearing the Good Teaching, hearing the Good Teaching being complete fulfils faith, faith being complete fulfils wise attention, wise attention being complete fulfils mindfulness and full awareness, mindfulness and full awareness being complete fulfils restraint of the faculties, restraint of the faculties being complete fulfils the three kinds of good conduct, the three kinds of good conduct being complete fulfil the four establishments of mindfulness, the four establishments of mindfulness being complete fulfil the seven factors of enlightenment, the seven factors of enlightenment being complete fulfil true knowledge and liberation; thus there is the nutriment for this true knowledge and liberation, and thus is its fulfilment.

"Just as, monks, when the sky rains with large drops on the upper mountain, that water flowing according to the slope fills the mountain grottoes, clefts, and channels; the mountain grottoes, clefts, and channels being full, fill the small pools; the small pools being full, fill the large pools; the large pools being full, fill the rivulets; the rivulets being full, fill the great rivers; the great rivers being full, fill the great ocean and sea; thus is the nutriment of this great ocean, and thus its fulfilment.

"Just so, monks, associating with good persons being complete fulfils hearing the Good Teaching, hearing the Good Teaching being complete fulfils faith, faith being complete fulfils wise attention, wise attention being complete fulfils mindfulness and full awareness, mindfulness and full awareness being complete fulfils restraint of the faculties, restraint of the faculties being complete fulfils the three kinds of good conduct, the three kinds of good conduct being complete fulfil the four establishments of mindfulness, the four establishments of mindfulness being complete fulfil the seven factors of enlightenment, the seven factors of enlightenment being complete fulfil true knowledge and liberation; thus there is the nutriment for this true knowledge and liberation, and thus is its fulfilment." The first.

2. The Discourse on Craving

62. "A first point, monks, is not discerned of craving for existence - 'Before this, craving for existence did not exist, then afterwards it came into being.' Even though this is said, monks, and yet it is discerned - 'Craving for existence has this as condition.'

"I say, monks, that craving for existence has nutriment, not that it is without nutriment. And what is the nutriment of craving for existence? 'Ignorance' should be said. I say, monks, that ignorance has nutriment, not that it is without nutriment. And what is the nutriment of ignorance? 'The five mental hindrances' should be said. I say, monks, that the five mental hindrances have nutriment, not that they are without nutriment. And what is the nutriment of the five mental hindrances? 'The three kinds of misconduct' should be said. I say, monks, that the three kinds of misconduct have nutriment, not that they are without nutriment. And what is the nutriment of the three kinds of misconduct? 'Non-restraint of the faculties' should be said. I say, monks, that non-restraint of the faculties has nutriment, not that it is without nutriment. And what is the nutriment of non-restraint of the faculties? 'Lack of mindfulness and full awareness' should be said. I say, monks, that lack of mindfulness and full awareness has nutriment, not that it is without nutriment. And what is the nutriment of lack of mindfulness and full awareness? 'Unwise attention' should be said. I say, monks, that unwise attention has nutriment, not that it is without nutriment. And what is the nutriment of unwise attention? 'Faithlessness' should be said. I say, monks, that faithlessness has nutriment, not that it is without nutriment. And what is the nutriment of faithlessness? 'Not hearing the Good Teaching' should be said. I say, monks, that not hearing the Good Teaching has nutriment, not that it is without nutriment. And what is the nutriment of not hearing the Good Teaching? 'Associating with bad persons' should be said.

"Thus indeed, monks, associating with bad persons being complete fulfils not hearing the Good Teaching, not hearing the Good Teaching being complete fulfils faithlessness, faithlessness being complete fulfils unwise attention, unwise attention being complete fulfils lack of mindfulness and full awareness, lack of mindfulness and full awareness being complete fulfils non-restraint of the faculties, non-restraint of the faculties being complete fulfils the three kinds of misconduct, the three kinds of misconduct being complete fulfil the five mental hindrances, the five mental hindrances being complete fulfil ignorance, ignorance being complete fulfils craving for existence; thus is the nutriment of this craving for existence, and thus is its fulfilment.

"Just as, monks, when the sky rains with large drops on the upper mountain, that water flowing according to the slope fills the mountain grottoes, clefts, and channels; the mountain grottoes, clefts, and channels being full, fill the small pools; the small pools being full, fill the large pools; the large pools being full, fill the rivulets; the rivulets being full, fill the great rivers; the great rivers being full, fill the great ocean and sea; thus is the nutriment of this great ocean, and thus its fulfilment.

"Just so, monks, associating with bad persons being complete fulfils not hearing the Good Teaching, not hearing the Good Teaching being complete fulfils faithlessness, faithlessness being complete fulfils unwise attention, unwise attention being complete fulfils lack of mindfulness and full awareness, lack of mindfulness and full awareness being complete fulfils non-restraint of the faculties, non-restraint of the faculties being complete fulfils the three kinds of misconduct, the three kinds of misconduct being complete fulfil the five mental hindrances, the five mental hindrances being complete fulfil ignorance, ignorance being complete fulfils craving for existence; thus is the nutriment of this craving for existence, and thus is its fulfilment.

"Just as, monks, when the sky rains with large drops on the upper mountain, that water flowing according to the slope, etc. thus is the nutriment of this great ocean, and thus its fulfilment. Just so, monks, associating with good persons being complete fulfils hearing the Good Teaching, etc. thus there is the nutriment for this true knowledge and liberation, and thus is its fulfilment." The second.

3. The Discourse on One Who Has Reached the Goal

63. "Whoever, monks, have come to a conclusion about me, all of them are accomplished in right view. Of those accomplished in right view, for five the goal is here, for five the goal is having left here. For which five is the goal here? For one with seven rebirths at the utmost, for a family-to-family goer, for one who has sown the seed of rebirth one last time, for a once-returner, and whoever is a Worthy One in this very life - for these five the goal is here. For which five is the goal having left here? For an attainer of final nibbāna in the interval, for an attainer of final nibbāna after the interval, for an attainer of final nibbāna without exertion, for an attainer of final nibbāna through exertion, for an upstream-goer heading toward the Akaniṭṭha realm - for these five the goal is having left here. Whoever, monks, have come to a conclusion about me, all of them are accomplished in right view. Of those accomplished in right view, for these five the goal is here, for these five the goal is having left here." The third.

4. The Discourse on One with Perfect Confidence

64. "Whoever, monks, have unwavering confidence in me, all of them are stream-enterers. Of those stream-enterers, for five the goal is here, for five the goal is having left here. For which five is the goal here? For one with seven rebirths at the utmost, for a family-to-family goer, for one who has sown the seed of rebirth one last time, for a once-returner, and whoever is a Worthy One in this very life - for these five the goal is here. For which five is the goal having left here? For an attainer of final nibbāna in the interval, for an attainer of final nibbāna after the interval, for an attainer of final nibbāna without exertion, for an attainer of final nibbāna through exertion, for an upstream-goer heading toward the Akaniṭṭha realm - for these five the goal is having left here. Whoever, monks, have unwavering confidence in me, all of them are stream-enterers. Of those stream-enterers, for these five the goal is here, for these five the goal is having left here." The fourth.

5. The First Discourse on Happiness

65. On one occasion the Venerable Sāriputta was dwelling among the Magadhans at the village of Nālaka. Then the wandering ascetic Sāmaṇḍakāni 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 wandering ascetic Sāmaṇḍakāni said this to the Venerable Sāriputta -

"Now what, friend Sāriputta, is happiness, what is suffering?" "Rebirth, friend, is suffering, non-rebirth is happiness. When there is rebirth, friend, this suffering is to be expected - cold, heat, hunger, thirst, defecation, urination, contact with fire, contact with the stick, contact with the knife, and relatives and friends having come together and assembled irritate one. When there is rebirth, friend, this suffering is to be expected. When there is non-rebirth, friend, this happiness is to be expected - no cold, no heat, no hunger, no thirst, no defecation, no urination, no contact with fire, no contact with the stick, no contact with the knife, and relatives and friends having come together and assembled do not irritate one. When there is non-rebirth, friend, this happiness is to be expected." The fifth.

6. The Second Discourse on Happiness

66. On one occasion the Venerable Sāriputta was dwelling among the Magadhans at the village of Nālaka. Then the wandering ascetic Sāmaṇḍakāni 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 wandering ascetic Sāmaṇḍakāni said this to the Venerable Sāriputta -

"Now what, friend Sāriputta, is happiness in this Teaching and discipline, what is suffering?" "Discontent, friend, is suffering in this Teaching and discipline, contentment is happiness. When there is discontent, friend, this suffering is to be expected - even while going one does not attain pleasure and comfort, even while standing... even while sitting... even while lying down... even when gone to a village... even when gone to the forest... even when gone to the root of a tree... even when gone to an empty house... even when gone to the open air... even when gone among monks one does not attain pleasure and comfort. When there is discontent, friend, this suffering is to be expected.

"When there is contentment, friend, this happiness is to be expected - even while going one attains pleasure and comfort, even while standing... even while sitting... even while lying down... even when gone to a village... even when gone to the forest... even when gone to the root of a tree... even when gone to an empty house... even when gone to the open air... even when gone among monks one attains pleasure and comfort. When there is contentment, friend, this happiness is to be expected." The sixth.

7. The First Discourse on Naḷakapāna

67. 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 Naḷakapāna. There the Blessed One stayed at Naḷakapāna in a palāsa grove. Now at that time, on the uposatha day, the Blessed One was seated surrounded by the Community of monks. Then the Blessed One, having for much of the night instructed, encouraged, inspired, and gladdened the monks with a talk on the Teaching, having surveyed the Community of monks who were silent, completely silent, addressed the Venerable Sāriputta -

"The Community of monks is free from sloth and torpor, Sāriputta. Let a talk on the Teaching occur to you, Sāriputta, for the monks. My back aches; I will stretch it." "Yes, venerable sir," the Venerable Sāriputta assented to the Blessed One.

Then the Blessed One, having prepared the double robe folded in four, lay down in the lion's posture on his right side, overlapping foot upon foot, mindful and fully aware, having attended to the perception of rising. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks assented to the Venerable Sāriputta. The Venerable Sāriputta said this -

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

'A faithless male person' - friends, this is decline; 'a shameless male person' - friends, this is decline; 'a male person having no moral fear' - friends, this is decline; 'a lazy male person' - friends, this is decline; 'an unwise male person' - friends, this is decline; 'a male person prone to wrath' - friends, this is decline; 'a male person who bears grudges' - friends, this is decline; 'a male person having evil desires' - friends, this is decline; 'a male person having evil friends' - friends, this is decline; 'a male person holding wrong view' - friends, this is decline.

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

"'A male person with faith', friend, this is non-decline; 'a male person with shame', friend, this is non-decline; 'a male person with moral fear', friend, this is non-decline; 'a male person putting forth strenuous energy', friend, this is non-decline; 'a wise male person', friend, this is non-decline; 'a male person without wrath', friend, this is non-decline; 'a male person without resentment', friend, this is non-decline; 'a male person of few wishes', friend, this is non-decline; 'a male person with good friends', friend, this is non-decline; 'a male person with right view', friend, this is non-decline."

Then the Blessed One, having risen, addressed the Venerable Sāriputta - "Good, good, Sāriputta! For whoever, Sāriputta, has no faith in wholesome mental states, has no shame... has no moral fear, has no energy, has no wisdom in wholesome mental states, for him whatever night or day comes, only deterioration is to be expected in wholesome mental states, not growth. Just as, Sāriputta, during the dark fortnight of the moon, whatever night or day comes, it diminishes in beauty, diminishes in roundness, diminishes in radiance, diminishes in height and circumference; just so, Sāriputta, for whoever has no faith in wholesome mental states, etc. has no wisdom in wholesome mental states, for him whatever night or day, etc. not growth.

"'A faithless male person', Sāriputta, this is decline; shameless... without moral fear, lazy, unwise, prone to wrath, bearing grudges... having evil desires... having evil friends... 'a male person with wrong view', Sāriputta, this is decline.

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

'A male person with faith', Sāriputta, this is non-decline; has shame... one with moral fear... one putting forth strenuous energy... one who is wise... one without wrath... one without resentment... one of few wishes... one with good friends... 'a male person with right view', Sāriputta, this is non-decline." The seventh.

8. The Second Discourse on Naḷakapāna

68. On one occasion the Blessed One was dwelling at Naḷakapāna in a palāsa grove. Now at that time, on the uposatha day, the Blessed One was seated surrounded by the Community of monks. Then the Blessed One, having for much of the night instructed, encouraged, inspired, and gladdened the monks with a talk on the Teaching, having surveyed the Community of monks who were silent, completely silent, addressed the Venerable Sāriputta -

"For whoever, friends, has no faith in wholesome mental states, has no shame, has no moral fear, has no energy, has no wisdom, has no giving ear... has no retaining of the Teaching... has no investigation of the meaning... has no practice in accordance with the Teaching... has no diligence in wholesome mental states, for him whatever night or day comes, only deterioration is to be expected in wholesome mental states, not growth. Just as, friends, during the dark fortnight of the moon, whatever night or day comes, it diminishes in beauty, diminishes in roundness, diminishes in radiance, diminishes in height and circumference; just so, friends, whoever has no faith in wholesome mental states, has no shame, has no moral fear, has no energy, has no wisdom, has no giving ear... has no retaining of the Teaching... has no investigation of the meaning... has no practice in accordance with the Teaching... has no diligence in wholesome mental states, for him whatever night or day comes, only deterioration is to be expected in wholesome mental states, not growth.

"For whoever, friend, has faith in wholesome mental states, has shame... has moral fear, has energy, has wisdom... has giving ear... has retaining of the Teaching... has investigation of the meaning... has practice in accordance with the Teaching... has diligence in wholesome mental states, for him whatever night or day comes, only growth is to be expected in wholesome mental states, not decline. Just as, friend, during the bright fortnight of the moon, whatever night or day comes, it grows in beauty, grows in roundness, grows in radiance, grows in height and circumference; just so, friend, for whoever has faith in wholesome mental states, etc. has diligence in wholesome mental states, for him whatever night or day comes, only growth is to be expected in wholesome mental states, not decline."

Then the Blessed One, having risen, addressed the Venerable Sāriputta - "Good, good, Sāriputta! For whoever, Sāriputta, has no faith in wholesome mental states, has no shame... has no moral fear, has no wisdom, has no energy, has no giving ear... has no retaining of the Teaching... has no investigation of the meaning... has no practice in accordance with the Teaching... has no diligence in wholesome mental states, for him whatever night or day comes, only deterioration is to be expected in wholesome mental states, not growth. Just as, Sāriputta, during the dark fortnight of the moon, whatever night or day comes, it diminishes in beauty, diminishes in roundness, diminishes in radiance, diminishes in height and circumference; just so, Sāriputta, for whoever has no faith in wholesome mental states, etc. has no diligence in wholesome mental states, for him whatever night or day comes, only deterioration is to be expected in wholesome mental states, not growth.

"For whoever, Sāriputta, has faith in wholesome mental states, has shame... has moral fear, has energy, has wisdom... has giving ear... has retaining of the Teaching... has investigation of the meaning... has practice in accordance with the Teaching... has diligence in wholesome mental states, for him whatever night or day comes, only growth is to be expected in wholesome mental states, not decline. Just as, Sāriputta, during the bright fortnight of the moon, whatever night or day comes, it grows in beauty, grows in roundness, grows in radiance, grows in height and circumference; just so, Sāriputta, for whoever has faith in wholesome mental states, etc. has diligence in wholesome mental states, for him whatever night or day comes, only growth is to be expected in wholesome mental states, not decline." The eighth.

9. The First Discourse on Points of Discussion

69. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time many monks, after the meal, having returned from their alms round, were seated together assembled in the assembly hall, engaged in various kinds of pointless talk, as follows - talk about kings, talk about thieves, talk about ministers, talk about armies, talk about perils, talk about battles, talk about food, talk about drink, talk about clothes, talk about beds, talk about garlands, talk about odours, talk about relatives, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about the dead, talk about diversity, speculations about the world, speculations about the sea, talk about existence and non-existence - or such.

Then the Blessed One, in the evening, having emerged from seclusion, went to the assembly hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "Monks, what discussion were you having as you sat together here? And what was the conversation that was interrupted?"

"Here we, venerable sir, after the meal, having returned from our alms round, were seated together assembled in the assembly hall, engaged in various kinds of pointless talk, as follows - talk about kings, talk about thieves, etc. talk about existence and non-existence - or such." "This indeed, monks, is not proper for you, sons of good family who have gone forth from home into homelessness through faith, that you should dwell engaged in various kinds of pointless talk, as follows - talk about kings, talk about thieves, talk about ministers, talk about armies, talk about perils, talk about battles, talk about food, talk about drink, talk about clothes, talk about beds, talk about garlands, talk about odours, talk about relatives, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about the dead, talk about diversity, speculations about the world, speculations about the sea, talk about existence and non-existence - or such.

"There are, monks, these ten topics of discussion. What are the ten? Talk about fewness of wishes, talk about contentment, talk about solitude, talk about aloofness from society, talk about arousal of energy, talk about morality, talk about concentration, talk about wisdom, talk about liberation, talk about knowledge and vision of liberation - these, monks, are the ten topics of discussion.

"If you, monks, were to speak again and again taking up these ten topics of discussion, you would outshine with your radiance the radiance of even these moon and sun, so powerful, so mighty - what then to say of the heterodox wandering ascetics!" The ninth.

10. The Second Discourse on Points of Discussion

70. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time many monks, after the meal, having returned from their alms round, were seated together assembled in the assembly hall, engaged in various kinds of pointless talk, as follows - talk about kings, talk about thieves, talk about ministers, etc. talk about existence and non-existence - or such.

"There are, monks, these ten praiseworthy states. What are the ten? Here, monks, a monk is himself of few wishes and gives talk on fewness of wishes to the monks. 'A monk of few wishes who gives talk on fewness of wishes to the monks' - this is a praiseworthy state.

He is himself content and gives talk on contentment to the monks. 'A content monk who gives talk on contentment to the monks' - this is a praiseworthy state.

He is himself secluded and gives talk on solitude to the monks. 'A secluded monk who gives talk on solitude to the monks' - this is a praiseworthy state.

He is himself aloof from society and gives talk on aloofness from society to the monks. 'A monk aloof from society who gives talk on aloofness from society to the monks' - this is a praiseworthy state.

He is himself putting forth strenuous energy and gives talk on arousal of energy to the monks. 'A monk putting forth strenuous energy who gives talk on arousal of energy to the monks' - this is a praiseworthy state.

He is himself accomplished in morality and gives talk on accomplishment in morality to the monks. 'A monk accomplished in morality who gives talk on accomplishment in morality to the monks' - this is a praiseworthy state.

He is himself accomplished in concentration and gives talk on accomplishment in concentration to the monks. 'A monk accomplished in concentration who gives talk on accomplishment in concentration to the monks' - this is a praiseworthy state.

He is himself accomplished in wisdom and gives talk on accomplishment in wisdom to the monks. 'A monk accomplished in wisdom who gives talk on accomplishment in wisdom to the monks' - this is a praiseworthy state.

He is himself accomplished in liberation and gives talk on accomplishment in liberation to the monks. 'A monk accomplished in liberation who gives talk on accomplishment in liberation to the monks' - this is a praiseworthy state.

He is himself accomplished in knowledge and vision of liberation and gives talk on accomplishment in knowledge and vision of liberation to the monks. 'A monk accomplished in knowledge and vision of liberation who gives talk on accomplishment in knowledge and vision of liberation to the monks' - this is a praiseworthy state. These, monks, are the ten praiseworthy states." The tenth.

The Chapter on Pairs is the second.

Its summary:

Ignorance, Craving, and Goal, Certainly and the two Happinesses;

Two spoken at Naḷakapāna, Points of Controversy and the other two.

3. The Chapter on Wish

1. The Discourse on Wish

71. 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, dwell accomplished in morality, accomplished in the Pātimokkha; dwell restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules, train in them.

"If, monks, a monk should wish - 'May I be dear to my fellow monks in the holy life, agreeable, respected and esteemed' - he should be one who fulfils morality, devoted internally to serenity of mind, with meditative absorption not neglected, endowed with insight, one who develops empty dwellings.

"If, monks, a monk should wish - 'May I be an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick' - he should be one who fulfils morality, devoted internally to serenity of mind, with meditative absorption not neglected, endowed with insight, one who develops empty dwellings.

"If, monks, a monk should wish - 'May the services of those whose robes, almsfood, lodging and requisite of medicines for the sick I use be of great fruit and great benefit to them' - he should be one who fulfils morality, etc. one who develops empty dwellings.

"If, monks, a monk should wish - 'May those relatives and blood relations who are deceased ghosts, when they remember me with a confident mind, may that be of great fruit and great benefit to them' - he should be one who fulfils morality, etc. one who develops empty dwellings.

"If, monks, a monk should wish - 'May I be content with any requisites of robes, almsfood, lodging and medicine for the sick' - he should be one who fulfils morality, etc. one who develops empty dwellings.

"If, monks, a monk should wish - 'May I be patient with cold and heat, with hunger and thirst, with the contact of gadflies, mosquitoes, wind, sun, and creeping creatures, with ill-spoken and ill-expressed ways of speech; may I be one who by nature endures arisen bodily feelings that are painful, sharp, rough, severe, disagreeable, unpleasant, and life-threatening' - he should be one who fulfils morality, etc. one who develops empty dwellings.

"If, monks, a monk should wish - 'May I be one who overcomes discontent and delight, and may discontent and delight not overcome me, may I dwell having overcome again and again arisen discontent and delight' - he should be one who fulfils morality, etc. one who develops empty dwellings.

"If, monks, a monk should wish - 'May I be one who overcomes fear and dread, and may fear and dread not overcome me, may I dwell having overcome again and again arisen fear and dread' - he should be one who fulfils morality, etc. one who develops empty dwellings.

"If, monks, a monk should wish - 'May I be one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life' - he should be one who fulfils morality, etc. one who develops empty dwellings.

"If, monks, a monk should wish - 'With the elimination of the mental corruptions, may I dwell having realised by direct knowledge myself, having attained, the liberation of mind and liberation by wisdom that are without mental corruptions in this very life' - he should be one who fulfils morality, devoted internally to serenity of mind, with meditative absorption not neglected, endowed with insight, one who develops empty dwellings.

'Monks, dwell accomplished in morality, accomplished in the Pātimokkha; dwell restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules, train in them' - thus what was said, this was said dependent on that." The first.

2. The Discourse on the Thorn

72. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall together with many well-known well-known elder disciples - with the Venerable Cāla, and the Venerable Upacāla, and the Venerable Kukkuṭa, and the Venerable Kaḷimbha, and the Venerable Nikaṭa, and the Venerable Kaṭissaha; and with other well-known well-known elder disciples.

Now at that time many well-known well-known Licchavis, with the finest finest vehicles, with a retinue in front and behind, making loud sounds and great sounds, were plunging into the Great Wood to see the Blessed One. Then this occurred to those venerable ones: "These many well-known well-known Licchavis, with the finest finest vehicles, with a retinue in front and behind, making loud sounds and great sounds, are plunging into the Great Wood to see the Blessed One. 'Sound is a thorn to the meditative absorptions' has been said by the Blessed One. What if we were to approach the Gosiṅga Sal-tree Wood? There we might dwell in comfort, with little sound and uncrowded." Then those venerable ones approached the Gosiṅga Sal-tree Wood; there those venerable ones dwell in comfort, with little sound and uncrowded.

Then the Blessed One addressed the monks: "Where indeed, monks, is Cāla, where is Upacāla, where is Kukkuṭa, where is Kaḷimbha, where is Nikaṭa, where is Kaṭissaha; where indeed, monks, have those elder disciples gone?"

"Here, venerable sir, this occurred to those venerable ones: 'These many well-known well-known Licchavis, with the finest finest vehicles, with a retinue in front and behind, making loud sounds and great sounds, are plunging into the Great Wood to see the Blessed One. "Sound is a thorn to the meditative absorptions" has been said by the Blessed One. What if we were to approach the Gosiṅga Sal-tree Wood? There we might dwell in comfort, with little sound and uncrowded.' Then, venerable sir, those venerable ones approached the Gosiṅga Sal-tree Wood. There those venerable ones dwell in comfort, with little sound and uncrowded."

"Good, good, monks, just as those great disciples, answering correctly, would answer. 'Sound is a thorn to the meditative absorptions, monks,' has been said by me.

"Monks, there are these ten thorns. What are the ten? For one who delights in solitude, delight in company is a thorn; for one engaged in the pursuit of the sign of foulness, the pursuit of the sign of beauty is a thorn; for one with guarded doors in the sense faculties, seeing shows is a thorn; for the holy life, approaching women is a thorn; for the first meditative absorption, sound is a thorn; for the second meditative absorption, applied and sustained thought are thorns; for the third meditative absorption, rapture is a thorn; for the fourth meditative absorption, in-breath and out-breath is a thorn; for the attainment of the cessation of perception and feeling, perception and feeling are thorns; lust is a thorn; hate is a thorn; delusion is a thorn.

"Monks, dwell without thorns. Monks, dwell free from thorns. Monks, dwell without thorns and free from thorns. Monks, Worthy Ones are without thorns; monks, Worthy Ones are free from thorns; monks, Worthy Ones are without thorns and free from thorns." The second.

3. The Discourse on Desirable Qualities

73. "Monks, there are these ten things that are desirable, lovely, agreeable, and rare in the world. What are the ten? Wealth is desirable, lovely, agreeable, and rare in the world; beauty is desirable, lovely, agreeable, and rare in the world; health is desirable, lovely, agreeable, and rare in the world; morality is desirable, lovely, agreeable, and rare in the world; the holy life is desirable, lovely, agreeable, and rare in the world; friends are desirable, lovely, agreeable, and rare in the world; great learning is desirable, lovely, agreeable, and rare in the world; wisdom is desirable, lovely, agreeable, and rare in the world; teachings are desirable, lovely, agreeable, and rare in the world; heavens are desirable, lovely, agreeable, and rare in the world.

"For these ten things, monks, that are desirable, lovely, agreeable, and rare in the world, there are ten things that are obstacles - laziness and inactivity are obstacles to wealth, lack of adornment and lack of decoration are obstacles to beauty, doing what is unsuitable is an obstacle to health, evil friendship is an obstacle to morality, non-restraint of the faculties is an obstacle to the holy life, deceiving is an obstacle to friends, not engaging in recitation is an obstacle to great learning, not listening and not inquiring are obstacles to wisdom, non-pursuit and non-reviewing are obstacles to teachings, wrong practice is an obstacle to heavens. For these ten things, monks, that are desirable, lovely, agreeable, and rare in the world, these ten things are obstacles.

"For these ten things, monks, that are desirable, lovely, agreeable, and rare in the world, there are ten things that are nutriments - industriousness and non-laziness are nutriments for wealth, adornment and decoration are nutriments for beauty, doing what is suitable is a nutriment for health, good friendship is a nutriment for morality, restraint of the faculties is a nutriment for the holy life, not deceiving is a nutriment for friends, engaging in recitation is a nutriment for great learning, listening and inquiring are nutriments for wisdom, pursuit and reviewing are nutriments for teachings, right practice is a nutriment for heavens. For these ten things, monks, that are desirable, lovely, agreeable, and rare in the world, these ten things are nutriments." The third.

4. The Discourse on Growth

74. "Monks, a noble disciple growing with ten kinds of growth grows with noble growth, and becomes one who takes the substance and one who takes the excellent of the body. Which ten? He grows in fields and sites, grows in wealth and grain, grows in children and wife, grows in slaves, workmen and servants, grows in quadrupeds, grows in faith, grows in morality, grows in learning, grows in generosity, grows in wisdom - Monks, a noble disciple growing with these ten kinds of growth grows with noble growth, and becomes one who takes the substance and one who takes the excellent of the body.

"Whoever here grows in wealth and grain,

In children, in wife, and in quadrupeds;

He becomes wealthy, glorious, venerated,

By relatives, by friends, and also by kings.

"Whoever here grows in faith and morality,

In wisdom, generosity, and learning - both;

Such a good person, discerning,

Grows in both in this very life." The fourth.

5. The Discourse on Migasālā

75. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the Venerable Ānanda, having dressed in the earlier period of the day, taking his bowl and robe, approached the 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 - 'a once-returner, a being reborn in the Tusita realm.' My grandfather, 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 - 'a once-returner, a being 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 be a once-returner, a being reborn in the Tusita realm. My grandfather, 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 - a once-returner, a being 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 wisdom, and who are those with knowledge of the higher and lower faculties of persons?

"There are, Ānanda, these ten persons existing and found in the world. What are the ten? Here, Ānanda, a certain person is immoral. And he does not understand as it really is that liberation of mind and liberation by wisdom where that immorality of his ceases without remainder. 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 immoral. And he understands as it really is that liberation of mind and liberation by wisdom where that immorality of his ceases without remainder. 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, that person who is immoral, And he understands as it really is that liberation of mind and liberation by wisdom where that immorality of his ceases without remainder. 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. 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 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 is moral. And he does not understand as it really is that liberation of mind and liberation by wisdom where that morality of his ceases without remainder. 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 moral. And he understands as it really is that liberation of mind and liberation by wisdom where that morality of his ceases without remainder. 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, etc. Either I, Ānanda, should take the measure of persons, or one who is like me.

"But here, Ānanda, a certain person has intense lust. And he does not understand as it really is that liberation of mind and liberation by wisdom where that lust of his ceases without remainder. 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 intense lust. And he understands as it really is that liberation of mind and liberation by wisdom where that lust of his ceases without remainder. 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, etc. Either I, Ānanda, should take the measure of persons, or one who is like me.

"But here, Ānanda, a certain person is prone to wrath. And he does not understand as it really is that liberation of mind and liberation by wisdom where that wrath of his ceases without remainder. 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 prone to wrath. And he understands as it really is that liberation of mind and liberation by wisdom where that wrath of his ceases without remainder. 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, etc. Either I, Ānanda, should take the measure of persons, or one who is like me.

"But here, Ānanda, a certain person is agitated. And he does not understand as it really is that liberation of mind and liberation by wisdom where that restlessness of his ceases without remainder. 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 agitated. And he understands as it really is that liberation of mind and liberation by wisdom where that restlessness of his ceases without remainder. 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, that person who is agitated and understands as it really is that liberation of mind and liberation by wisdom where that restlessness of his ceases without remainder, 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, 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, Ānanda, is the female lay follower Migasālā, foolish, inexperienced, a mere woman with a woman's wisdom, and who are those with knowledge of the higher and lower faculties of persons! These, Ānanda, are the ten 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 fifth.

6. The Discourse on Three Qualities

76. "Monks, if these three phenomena were not found in the world, a Tathāgata would not arise in the world, a Worthy One, a Fully Self-Enlightened One, nor would the Teaching and discipline proclaimed by the Tathāgata shine in the world. Which three? Birth, ageing, and death - these, monks, are the three phenomena that if not found in the world, a Tathāgata would not arise in the world, a Worthy One, a Fully Self-Enlightened One, nor would the Teaching and discipline proclaimed by the Tathāgata shine in the world. But because, monks, these three phenomena are found in the world, therefore a Tathāgata arises in the world, a Worthy One, a Fully Self-Enlightened One, therefore the Teaching and discipline proclaimed by the Tathāgata shines in the world.

"Monks, without abandoning these three phenomena, one is incapable of abandoning birth, of abandoning ageing, of abandoning death. Which three? Without abandoning lust, without abandoning hate, without abandoning delusion - these, monks, are the three phenomena that without abandoning, one is incapable of abandoning birth, of abandoning ageing, of abandoning death.

"Monks, without abandoning these three phenomena, one is incapable of abandoning lust, of abandoning hate, of abandoning delusion. Which three? Without abandoning identity view, without abandoning sceptical doubt, without abandoning adherence to moral rules and austerities - these, monks, are the three phenomena that without abandoning, one is incapable of abandoning lust, of abandoning hate, of abandoning delusion.

"Monks, without abandoning these three phenomena, one is incapable of abandoning identity view, of abandoning sceptical doubt, of abandoning adherence to moral rules and austerities. Which three? Without abandoning unwise attention, without abandoning following the wrong path, without abandoning sluggishness of mind - these, monks, are the three phenomena that without abandoning, one is incapable of abandoning identity view, of abandoning sceptical doubt, of abandoning adherence to moral rules and austerities.

"Monks, without abandoning these three phenomena, one is incapable of abandoning unwise attention, of abandoning following the wrong path, of abandoning sluggishness of mind. Which three? Without abandoning forgetfulness, without abandoning lack of full awareness, without abandoning distraction of the mind - these, monks, are the three phenomena that without abandoning, one is incapable of abandoning unwise attention, of abandoning following the wrong path, of abandoning sluggishness of mind.

"Monks, without abandoning these three phenomena, one is incapable of abandoning forgetfulness, of abandoning lack of full awareness, of abandoning distraction of the mind. Which three? Without abandoning unwillingness to see the noble ones, without abandoning unwillingness to hear the noble teaching, without abandoning a fault-finding mind - these, monks, are the three phenomena that without abandoning, one is incapable of abandoning forgetfulness, of abandoning lack of full awareness, of abandoning distraction of the mind.

"Monks, without abandoning these three phenomena, one is incapable of abandoning unwillingness to see the noble ones, of abandoning unwillingness to hear the noble teaching, of abandoning a fault-finding mind. Which three? Without abandoning restlessness, without abandoning non-restraint, without abandoning immorality - these, monks, are the three phenomena that without abandoning, one is incapable of abandoning unwillingness to see the noble ones, of abandoning unwillingness to hear the noble teaching, of abandoning a fault-finding mind.

"Monks, without abandoning these three qualities, one is incapable of abandoning restlessness, of abandoning non-restraint, of abandoning immorality. Which three? Without abandoning faithlessness, without abandoning lack of generosity, without abandoning idleness - these, monks, are the three qualities without abandoning which one is incapable of abandoning restlessness, of abandoning non-restraint, of abandoning immorality.

"Monks, without abandoning these three qualities, one is incapable of abandoning faithlessness, of abandoning lack of generosity, of abandoning idleness. Which three? Without abandoning disrespect, without abandoning being difficult to admonish, without abandoning evil friendship - these, monks, are the three qualities without abandoning which one is incapable of abandoning faithlessness, of abandoning lack of generosity, of abandoning idleness.

"Monks, without abandoning these three qualities, one is incapable of abandoning disrespect, of abandoning being difficult to admonish, of abandoning evil friendship. Which three? Without abandoning shamelessness, without abandoning moral fearlessness, without abandoning heedlessness - these, monks, are the three qualities without abandoning which one is incapable of abandoning disrespect, of abandoning being difficult to admonish, of abandoning evil friendship.

"Monks, one who is shameless and has no moral fear is heedless. He, being heedless, is incapable of abandoning disrespect, of abandoning being difficult to admonish, of abandoning evil friendship. He, having evil friends, is incapable of abandoning faithlessness, of abandoning lack of generosity, of abandoning idleness. He, being lazy, is incapable of abandoning restlessness, of abandoning non-restraint, of abandoning immorality. He, being immoral, is incapable of abandoning unwillingness to see the noble ones, of abandoning unwillingness to hear the noble teaching, of abandoning a censuring mind. He, having a censuring mind, is incapable of abandoning forgetfulness, of abandoning lack of full awareness, of abandoning distraction of the mind. He, having a distracted mind, is incapable of abandoning unwise attention, of abandoning following the wrong path, of abandoning sluggishness of mind. He, having a sluggish mind, is incapable of abandoning identity view, of abandoning sceptical doubt, of abandoning adherence to moral rules and austerities. He, having sceptical doubt, is incapable of abandoning lust, of abandoning hate, of abandoning delusion. He, not having abandoned lust, not having abandoned hate, not having abandoned delusion, is incapable of abandoning birth, of abandoning ageing, of abandoning death.

"Monks, having abandoned these three qualities, one is capable of abandoning birth, of abandoning ageing, of abandoning death. Which three? Having abandoned lust, having abandoned hate, having abandoned delusion - these, monks, are the three qualities having abandoned which one is capable of abandoning birth, of abandoning ageing, of abandoning death.

"Monks, having abandoned these three qualities, one is capable of abandoning lust, of abandoning hate, of abandoning delusion. Which three? Having abandoned identity view, having abandoned sceptical doubt, having abandoned adherence to moral rules and austerities - these, monks, are the three qualities having abandoned which one is capable of abandoning lust, of abandoning hate, of abandoning delusion.

"Monks, having abandoned these three qualities, one is capable of abandoning identity view, of abandoning sceptical doubt, of abandoning adherence to moral rules and austerities. Which three? Having abandoned unwise attention, having abandoned following the wrong path, having abandoned sluggishness of mind - these, monks, are the three qualities, having abandoned which, one is capable of abandoning identity view, of abandoning sceptical doubt, of abandoning adherence to moral rules and austerities.

"Monks, having abandoned these three qualities, one is capable of abandoning unwise attention, of abandoning following the wrong path, of abandoning sluggishness of mind. Which three? Having abandoned forgetfulness, having abandoned lack of full awareness, having abandoned distraction of the mind - these, monks, are the three qualities, having abandoned which, one is capable of abandoning unwise attention, of abandoning following the wrong path, of abandoning sluggishness of mind.

"Monks, having abandoned these three qualities, one is capable of abandoning forgetfulness, of abandoning lack of full awareness, of abandoning distraction of the mind. Which three? Having abandoned unwillingness to see the noble ones, having abandoned unwillingness to hear the noble teaching, having abandoned a censuring mind - these, monks, are the three qualities, having abandoned which, one is capable of abandoning forgetfulness, of abandoning lack of full awareness, of abandoning distraction of the mind.

"Monks, having abandoned these three qualities, one is capable of abandoning unwillingness to see the noble ones, of abandoning unwillingness to hear the noble teaching, of abandoning a censuring mind. Which three? Having abandoned restlessness, having abandoned non-restraint, having abandoned immorality - these, monks, are the three qualities, having abandoned which, one is capable of abandoning unwillingness to see the noble ones, of abandoning unwillingness to hear the noble teaching, of abandoning a censuring mind.

"Monks, having abandoned these three qualities, one is capable of abandoning restlessness, of abandoning non-restraint, of abandoning immorality. Which three? Having abandoned faithlessness, having abandoned lack of generosity, having abandoned idleness - these, monks, are the three qualities, having abandoned which, one is capable of abandoning restlessness, of abandoning non-restraint, of abandoning immorality.

"Monks, having abandoned these three qualities, one is capable of abandoning faithlessness, of abandoning lack of generosity, of abandoning idleness. Which three? Having abandoned disrespect, having abandoned being difficult to admonish, having abandoned evil friendship - these, monks, are the three qualities, having abandoned which, one is capable of abandoning faithlessness, of abandoning lack of generosity, of abandoning idleness.

"Monks, having abandoned these three qualities, one is capable of abandoning disrespect, of abandoning being difficult to admonish, of abandoning evil friendship. Which three? Having abandoned shamelessness, having abandoned moral fearlessness, having abandoned heedlessness - these, monks, are the three qualities, having abandoned which, one is capable of abandoning disrespect, of abandoning being difficult to admonish, of abandoning evil friendship.

"Monks, one who has shame and moral fear is diligent. He, being diligent, is capable of abandoning disrespect, of abandoning being difficult to admonish, of abandoning evil friendship. He, having good friends, is capable of abandoning faithlessness, of abandoning lack of generosity, of abandoning idleness. He, putting forth strenuous energy, is capable of abandoning restlessness, of abandoning non-restraint, of abandoning immorality. He, being moral, is capable of abandoning unwillingness to see the noble ones, of abandoning unwillingness to hear the noble teaching, of abandoning a censuring mind. He, being without a censuring mind, is capable of abandoning forgetfulness, of abandoning lack of full awareness, of abandoning distraction of the mind. He, being with an undistracted mind, is capable of abandoning unwise attention, of abandoning following the wrong path, of abandoning sluggishness of mind. He, being with a mind not sluggish, is capable of abandoning identity view, of abandoning sceptical doubt, of abandoning adherence to moral rules and austerities. He, being without sceptical doubt, is capable of abandoning lust, of abandoning hate, of abandoning delusion. He, having abandoned lust, having abandoned hate, having abandoned delusion, is capable of abandoning birth, of abandoning ageing, of abandoning death." The sixth.

7. The Discourse on the Crow

77. "Monks, a crow is possessed of ten bad qualities. Which ten? He is a destroyer of virtue, and reckless, and greedy, and gluttonous, and cruel, and without compassion, and weak, and a crier, and unmindful, and a hoarder - monks, a crow is possessed of these ten bad qualities. Just so, monks, an evil monk is possessed of ten bad qualities. Which ten? He is a destroyer of virtue, and reckless, and greedy, and gluttonous, and cruel, and without compassion, and weak, and a crier, and unmindful, and a hoarder - monks, an evil monk is possessed of these ten bad qualities." The seventh.

8. The Discourse on the Jain

78. "Monks, the Jains are possessed of ten bad qualities. Which ten? Monks, the Jains are faithless; monks, the Jains are immoral; monks, the Jains are shameless; monks, the Jains are without moral fear; monks, the Jains associate with bad persons; monks, the Jains are self-exalting and disparaging of others; monks, the Jains are adhering to their own views, holding on to them tenaciously, relinquishing them with difficulty; monks, the Jains are deceitful; monks, the Jains have evil desires; monks, the Jains have evil friends - monks, the Jains are possessed of these ten bad qualities." The eighth.

9. The Discourse on the Grounds of Resentment

79. "Monks, there are these ten grounds of resentment. What are the ten? 'He has done harm to me' - one binds resentment; 'he is doing harm to me' - one binds resentment; 'he will do harm to me' - one binds resentment; 'he has done harm to one who is dear and agreeable to me' - etc. 'he is doing harm' - etc. 'he will do harm' - one binds resentment; 'he has done good to one who is disagreeable and unpleasant to me' - etc. 'he is doing good' - etc. 'he will do good' - one binds resentment; and one becomes angry without reason - these, monks, are the ten grounds of resentment." The ninth.

10. The Discourse on the Removal of Resentment

80. "Monks, there are these ten removals of resentment. What are the ten? 'He has done harm to me, how could it be obtained here?' - one removes resentment; 'He is doing harm to me, how could it be obtained here?' - one removes resentment; 'He will do harm to me, how could it be obtained here?' - one removes resentment; 'He has done harm to one who is dear and agreeable to me, etc. he is doing harm, etc. he will do harm, how could it be obtained here?' - one removes resentment; 'He has done good to one who is disagreeable and unpleasant to me, etc. he is doing good, etc. he will do good, how could it be obtained here?' - one removes resentment; and one does not become angry without reason - these, monks, are the ten removals of resentment." The tenth.

The Chapter on Wishes is the third.

Its summary:

Wish, Thorn, Desirable, Growth, and Migasālā;

Three Things, Crow, Jains, two on Resentment.

4. The Chapter on the Elders

1. The Discourse on Vāhana

81. On one occasion the Blessed One was dwelling at Campā on the bank of the Gaggarā pond. Then the Venerable Vāhana 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 Vāhana said this to the Blessed One - "With how many qualities, venerable sir, does the Tathāgata dwell escaped, unbound, free, with a mind rid of barriers?"

"With ten qualities, Vāhana, the Tathāgata dwells escaped, unbound, free, with a mind rid of barriers. Which ten? With matter, Vāhana, the Tathāgata dwells escaped, unbound, free, with a mind rid of barriers; with feeling, Vāhana, etc. with perception, Vāhana... with activities, Vāhana... with consciousness, Vāhana... with birth, Vāhana... with ageing, Vāhana... with death, Vāhana... with sufferings, Vāhana... with mental defilements, Vāhana, the Tathāgata dwells escaped, unbound, free, with a mind rid of barriers. Just as, Vāhana, a water lily or a lotus or a white lotus, born in the water, grown in the water, having risen above the water, stands untainted by the water; just so, Vāhana, with these ten qualities the Tathāgata dwells escaped, unbound, free, with a mind rid of barriers." The first.

2. The Discourse on Ānanda

82. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Ānanda seated to one side, the Blessed One said this -

"Indeed, Ānanda, that a monk being faithless will attain growth, increase, and expansion in this Teaching and discipline - this is impossible.

"Indeed, Ānanda, that a monk being immoral will attain growth, increase, and expansion in this Teaching and discipline - this is impossible.

"Indeed, Ānanda, that a monk being of little learning will attain growth, increase, and expansion in this Teaching and discipline - this is impossible.

"Indeed, Ānanda, that a monk being difficult to admonish will attain growth, increase, and expansion in this Teaching and discipline - this is impossible.

"Indeed, Ānanda, that a monk having evil friends will attain growth, increase, and expansion in this Teaching and discipline - this is impossible.

"Indeed, Ānanda, that a monk being lazy will attain growth, increase, and expansion in this Teaching and discipline - this is impossible.

"Indeed, Ānanda, that a monk being unmindful will attain growth, increase, and expansion in this Teaching and discipline - this is impossible.

"Indeed, Ānanda, that a monk being discontent will attain growth, increase, and expansion in this Teaching and discipline - this is impossible.

"Indeed, Ānanda, that a monk having evil desires will attain growth, increase, and expansion in this Teaching and discipline - this is impossible.

"Indeed, Ānanda, that a monk holding wrong view will attain growth, increase, and expansion in this Teaching and discipline - this is impossible.

"Indeed, Ānanda, that a monk possessed of these ten qualities will attain growth, increase, and expansion in this Teaching and discipline - this is impossible.

"Indeed, Ānanda, that a monk being faithful will attain growth, increase, and expansion in this Teaching and discipline - this is possible.

"Indeed, Ānanda, that a monk being moral will attain growth, increase, and expansion in this Teaching and discipline - this is possible.

"Indeed, Ānanda, that a monk being very learned and remembering what has been learnt will attain growth, increase, and expansion in this Teaching and discipline - this is possible.

"Indeed, Ānanda, that a monk being easy to admonish will attain growth, increase, and expansion in this Teaching and discipline - this is possible.

"Indeed, Ānanda, that a monk having good friends will attain growth, increase, and expansion in this Teaching and discipline - this is possible.

"Indeed, Ānanda, that a monk putting forth strenuous energy will attain growth, increase, and expansion in this Teaching and discipline - this is possible.

"Indeed, Ānanda, that a monk being mindful will attain growth, increase, and expansion in this Teaching and discipline - this is possible.

"Indeed, Ānanda, that a monk being content will attain growth, increase, and expansion in this Teaching and discipline - this is possible.

"Indeed, Ānanda, that a monk being of few wishes will attain growth, increase, and expansion in this Teaching and discipline - this is possible.

"Indeed, Ānanda, that a monk holding right view will attain growth, increase, and expansion in this Teaching and discipline - this is possible.

"Indeed, Ānanda, that a monk possessed of these ten qualities will attain growth, increase, and expansion in this Teaching and discipline - this is possible." The second.

3. The Discourse on Puṇṇiya

83. Then the Venerable Puṇṇiya 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 Puṇṇiya said this to the Blessed One - "What, venerable sir, is the cause, what is the condition, by which sometimes the teaching of the Teaching occurs to the Tathāgata, and sometimes it does not occur?"

"A monk, Puṇṇiya, has faith, but is not one who approaches; the teaching of the Teaching does not yet occur to the Tathāgata. But when, Puṇṇiya, a monk has faith and is one who approaches, thus the teaching of the Teaching occurs to the Tathāgata.

"A monk, Puṇṇiya, has faith and is one who approaches, but is not one who attends... etc. is one who attends, but is not one who inquires... is one who inquires, but does not listen to the Teaching with ears inclined... listens to the Teaching with ears inclined, but having heard does not retain the Teaching... having heard retains the Teaching, but does not investigate the meaning of the teachings retained... investigates the meaning of the teachings retained, but not having understood the meaning and not having understood the Teaching, is not practising in accordance with the Teaching... having understood the meaning and having understood the Teaching, is practising in accordance with the Teaching, but he is not of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear... and he is of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear, but he is not one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life, the teaching of the Teaching does not yet occur to the Tathāgata.

"But when, Puṇṇiya, a monk has faith, is one who approaches, is one who attends, is one who inquires, listens to the Teaching with ears inclined, having heard retains the Teaching, investigates the meaning of the teachings retained, and having understood the meaning and having understood the Teaching, is practising in accordance with the Teaching, and he is of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear, and he is one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life - thus the teaching of the Teaching occurs to the Tathāgata. Possessed of these ten qualities, Puṇṇiya, the teaching of the Teaching to the Tathāgata is absolutely inspired." The third.

4. The Discourse on Answering Questions

84. There the Venerable Mahāmoggallāna addressed the monks: "Friends, monks!" "Friend," those monks assented to the Venerable Mahāmoggallāna. The Venerable Mahāmoggallāna said this:

"Here, friend, a monk declares the final liberating knowledge: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being.' Him the Tathāgata or a disciple of the Tathāgata, a meditator skilled in attainment, skilled in another's mind, skilled in the method of another's mind, cross-questions, asks for reasons, and admonishes. He, being cross-questioned, asked for reasons, and admonished by the Tathāgata or a disciple of the Tathāgata, a meditator skilled in attainment, skilled in another's mind, skilled in the method of another's mind, comes to barrenness, comes to confusion, comes to calamity, comes to disaster, comes to calamity and disaster.

"Him the Tathāgata or a disciple of the Tathāgata, a meditator skilled in attainment, skilled in another's mind, skilled in the method of another's mind, having encompassed his mind with his mind, attends thus: 'Why indeed does this venerable one declare the final liberating knowledge: "Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being"?'

'This venerable one is prone to wrath; he frequently dwells with a mind pervaded by wrath. But prepossession by wrath is decline in the Teaching and discipline proclaimed by the Tathāgata.

'And this venerable one bears grudges; he frequently dwells with a mind pervaded by hostility. But prepossession by hostility is decline in the Teaching and discipline proclaimed by the Tathāgata.

'And this venerable one is contemptuous; he frequently dwells with a mind pervaded by contempt. But prepossession by contempt is decline in the Teaching and discipline proclaimed by the Tathāgata.

'And this venerable one is spiteful; he frequently dwells with a mind pervaded by insolence. But prepossession by insolence is decline in the Teaching and discipline proclaimed by the Tathāgata.

'And this venerable one is envious; he frequently dwells with a mind pervaded by jealousy. But prepossession by jealousy is decline in the Teaching and discipline proclaimed by the Tathāgata.

'And this venerable one is stingy; he frequently dwells with a mind pervaded by stinginess. But prepossession by stinginess is decline in the Teaching and discipline proclaimed by the Tathāgata.

'This venerable one is fraudulent; he frequently dwells with a mind pervaded by fraudulence. Prepossession by fraudulence in the Teaching and discipline proclaimed by the Tathāgata - this is decline.

'This venerable one is deceitful; he frequently dwells with a mind pervaded by deceit. Prepossession by deceit in the Teaching and discipline proclaimed by the Tathāgata - this is decline.

'This venerable one has evil desires; he frequently dwells with a mind pervaded by desire. Prepossession by desire in the Teaching and discipline proclaimed by the Tathāgata - this is decline.

'When there is still more to be done, this venerable one has stopped midway with a trifling specific attainment. Stopping midway in the Teaching and discipline proclaimed by the Tathāgata - this is decline.'

"Indeed, friends, that a monk without abandoning these ten qualities will attain growth, increase, and expansion in this Teaching and discipline - this is impossible. Indeed, friends, that a monk having abandoned these ten qualities will attain growth, increase, and expansion in this Teaching and discipline - this is possible." The fourth.

5. The Discourse on the Boaster

85. 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, a monk is a boaster, a vaunter regarding achievements - 'I attain and emerge from the first meditative absorption, I attain and emerge from the second meditative absorption, I attain and emerge from the third meditative absorption, I attain and emerge from the fourth meditative absorption, I attain and emerge from the plane of infinite space, I attain and emerge from the plane of infinite consciousness, I attain and emerge from the plane of nothingness, I attain and emerge from the plane of neither-perception-nor-non-perception, I attain and emerge from the cessation of perception and feeling.'

"Him the Tathāgata or a disciple of the Tathāgata, a meditator skilled in attainment, skilled in another's mind, skilled in the method of another's mind, cross-questions, asks for reasons, and admonishes. He, being cross-questioned, asked for reasons, and admonished by the Tathāgata or a disciple of the Tathāgata, a meditator skilled in attainment, skilled in another's mind, skilled in the method of another's mind, comes to barrenness, comes to confusion, comes to calamity, comes to disaster, comes to calamity and disaster.

"Him the Tathāgata or a disciple of the Tathāgata, a meditator skilled in attainment, skilled in another's mind, skilled in the method of another's mind, having encompassed his mind with his mind, attends thus: 'Why indeed is this venerable one a boaster, a vaunter regarding achievements - I attain and emerge from the first meditative absorption, etc. I attain and emerge from the cessation of perception and feeling.'

'For a long time this venerable one has been one who makes breaks, one who makes holes, one who makes blemishes, one who makes stains, not one who acts continuously, not one of continuous conduct regarding morality. This venerable one is immoral. Immorality in the Teaching and discipline proclaimed by the Tathāgata - this is decline.

'This venerable one is faithless; faithlessness in the Teaching and discipline proclaimed by the Tathāgata - this is decline.

'This venerable one is of little learning, of inappropriate conduct; little learning in the Teaching and discipline proclaimed by the Tathāgata - this is decline.

'This venerable one is difficult to admonish; being difficult to admonish in the Teaching and discipline proclaimed by the Tathāgata - this is decline.

'This venerable one has evil friends; evil friendship in the Teaching and discipline proclaimed by the Tathāgata - this is decline.

'This venerable one is lazy; idleness in the Teaching and discipline proclaimed by the Tathāgata - this is decline.

'This venerable one is unmindful; forgetfulness in the Teaching and discipline proclaimed by the Tathāgata - this is decline.

'This venerable one is deceitful; deceit in the Teaching and discipline proclaimed by the Tathāgata - this is decline.

'This venerable one is difficult to support; being difficult to support in the Teaching and discipline proclaimed by the Tathāgata - this is decline.

'This venerable one is unwise; lack of wisdom in the Teaching and discipline proclaimed by the Tathāgata - this is decline.'

"Just as, friends, one friend might say to another friend thus - 'Whenever, my dear, you have need for wealth, you should request wealth from me. I will give you wealth.' When some need for wealth has arisen, one friend might say to the other friend thus - 'I have need, my dear, for wealth. Give me wealth.' He might speak thus - 'If so, my dear, dig here.' Digging there, he would not find anything. He might speak thus - 'You spoke falsely to me, my dear; you spoke hollowly to me, my dear - dig here.' He might speak thus - 'I did not speak falsely to you, my dear, I did not speak hollowly. If so, my dear, dig here.' Digging there too, he would not find anything. He might speak thus - 'You spoke falsely to me, my dear, you spoke hollowly to me, my dear - dig here.' He might speak thus - 'I did not speak falsely to you, my dear, I did not speak hollowly. If so, my dear, dig here.' Digging there too, he would not find anything. He might speak thus - 'You spoke falsely to me, my dear, you spoke hollowly to me, my dear - dig here.' He might speak thus - 'I did not speak falsely to you, my dear, I did not speak hollowly. But rather I myself reached madness, a perversion of mind.'

"Just so, friends, a monk is a boaster, a braggart regarding achievements - 'I attain and emerge from the first meditative absorption, I attain and emerge from the second meditative absorption, I attain and emerge from the third meditative absorption, I attain and emerge from the fourth meditative absorption, I attain and emerge from the plane of infinite space, I attain and emerge from the plane of infinite consciousness, I attain and emerge from the plane of nothingness, I attain and emerge from the plane of neither-perception-nor-non-perception, I attain and emerge from the cessation of perception and feeling.'

"Him the Tathāgata or a disciple of the Tathāgata, a meditator skilled in attainment, skilled in another's mind, skilled in the method of another's mind, having encompassed his mind with his mind, attends thus: 'Why indeed is this venerable one a boaster, a vaunter regarding achievements - I attain the first meditative absorption, etc. I attain and emerge from the cessation of perception and feeling.'

"Him the Tathāgata or a disciple of the Tathāgata, a meditator skilled in attainment, skilled in the method of another's mind, having encompassed his mind with his mind, understands thus -

'For a long time this venerable one has been one who makes breaks, one who makes holes, one who makes blemishes, one who makes stains, not one who acts continuously, not one of continuous conduct regarding morality. This venerable one is immoral; immorality in the Teaching and discipline proclaimed by the Tathāgata - this is decline.