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

The Collection of the Numerical Discourses

The Book of the Threes

1.

The First Fifty

1.

The Chapter on Fools

1.

The Discourse on Fear

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

"Whatever fears arise, monks, all of them arise from the fool, not from the wise person. Whatever misfortunes arise, all of them arise from the fool, not from the wise person. Whatever dangers arise, all of them arise from the fool, not from the wise person. Just as, monks, fire released from a reed hut or a grass hut burns even pinnacled buildings that are plastered inside and out, sheltered from the wind, with bolts fastened and shutters closed; just so, monks, whatever fears arise, all of them arise from the fool, not from the wise person. Whatever misfortunes arise, all of them arise from the fool, not from the wise person. Whatever dangers arise, all of them arise from the fool, not from the wise person.

"Thus indeed, monks, the fool is one with fear, the wise person is one without fear. The fool is one with misfortune, the wise person is one without misfortune. The fool is one with danger, the wise person is one without danger. There is no fear, monks, from the wise person, there is no misfortune from the wise person, there is no danger from the wise person.

"Therefore, monks, you should train thus - 'Having avoided those three qualities by which a fool is to be known, we will undertake and practise those three qualities by which a wise person is to be known.' Thus indeed, monks, should you train." The first.

2.

The Discourse on the Characteristics

2. "The fool is characterised by action, monks, the wise person is characterised by action; wisdom is adorned by conduct. A fool, monks, should be known as possessed of three qualities. With which three? Bodily misconduct, verbal misconduct, mental misconduct. A fool, monks, should be known as possessed of these three qualities.

"A wise person, monks, should be known as possessed of three qualities. With which three? Bodily good conduct, verbal good conduct, mental good conduct. A wise person, monks, should be known as possessed of these three qualities.

"Therefore, monks, you should train thus - 'Having avoided those three qualities by which a fool is to be known, we will undertake and practise those three qualities by which a wise person is to be known.' Thus indeed, monks, should you train." The second.

3.

The Discourse on Reflection

3. "There are, monks, these three characteristics of a fool, signs of a fool, manifestations of a fool. What three? Here, monks, a fool is one who thinks badly thought thoughts, speaks badly spoken speech, and does badly done deeds. If, monks, this fool were not one who thinks badly thought thoughts, speaks badly spoken speech, and does badly done deeds, by what would the wise know him - 'This venerable one is a fool, a bad person'? But because, monks, a fool is one who thinks badly thought thoughts, speaks badly spoken speech, and does badly done deeds, therefore the wise know him - 'This venerable one is a fool, a bad person.' These, monks, are the three characteristics of a fool, signs of a fool, manifestations of a fool.

"There are, monks, these three characteristics of a wise person, signs of a wise person, manifestations of a wise person. What three? Here, monks, a wise person is one who thinks well-thought thoughts, speaks well-spoken speech, and does well-done deeds. If, monks, this wise person were not one who thinks well-thought thoughts, speaks well-spoken speech, and does well-done deeds, by what would the wise know him - 'This venerable one is wise, a good person'? But because, monks, a wise person is one who thinks well-thought thoughts, speaks well-spoken speech, and does well-done deeds, therefore the wise know him - 'This venerable one is wise, a good person.' These, monks, are the three characteristics of a wise person, signs of a wise person, manifestations of a wise person. Therefore here... The third.

4.

The Discourse on Transgression

4. "A fool, monks, should be known as possessed of three qualities. With which three? He does not see a transgression as a transgression, having seen a transgression as a transgression he does not make amends according to the rule, and when another is confessing a transgression he does not accept according to the rule. A fool, monks, should be known as possessed of these three qualities.

"A wise person, monks, should be known as possessed of three qualities. With which three? He sees a transgression as a transgression, having seen a transgression as a transgression he makes amends according to the rule, and when another is confessing a transgression he accepts according to the rule. A wise person, monks, should be known as possessed of these three qualities. Therefore here... The fourth.

5.

The Discourse on Unwise

5. "A fool, monks, should be known as possessed of three qualities. With which three? He is one who asks a question unwisely, he is one who answers a question unwisely, and when another has answered a question wisely with coherent phrases, smooth and reaching the point, he does not rejoice. A fool, monks, should be known as possessed of these three qualities.

"A wise person, monks, should be known as possessed of three qualities. With which three? He is one who asks a question wisely, he is one who answers a question wisely, and when another has answered a question wisely with coherent phrases, smooth and reaching the point, he rejoices. A wise person, monks, should be known as possessed of these three qualities. Therefore here... The fifth.

6.

The Discourse on the Unwholesome

6. "A fool, monks, should be known as possessed of three qualities. With which three? With unwholesome bodily action, with unwholesome verbal action, with unwholesome mental action. A fool, monks, should be known as possessed of these three qualities.

"A wise person, monks, should be known as possessed of three qualities. With which three? With wholesome bodily action, with wholesome verbal action, with wholesome mental action. A wise person, monks, should be known as possessed of these three qualities. Therefore here... The sixth.

7.

The Discourse on the Blameworthy

7. "A fool, monks, should be known as possessed of three qualities. With which three? With blameworthy bodily action, with blameworthy verbal action, with blameworthy mental action. Etc. With blameless bodily action, with blameless verbal action, with blameless mental action. Etc. The seventh.

8.

The Discourse on the Harmful

8. "A fool, monks, should be known as possessed of three qualities. With which three? With harmful bodily action, with harmful verbal action, with harmful mental action. Etc. With harmless bodily action, with harmless verbal action, with harmless mental action. A wise person, monks, should be known as possessed of these three qualities.

"Therefore, monks, you should train thus - 'Having avoided those three qualities by which a fool is to be known, we will undertake and practise those three qualities by which a wise person is to be known.' Thus indeed, monks, should you train." The eighth.

9.

The Discourse on the Wounded

9. "Monks, a foolish, inexperienced bad person possessed of three qualities maintains himself injured and damaged, is blameable and censurable by the wise, and generates much demerit. With which three? Bodily misconduct, verbal misconduct, mental misconduct. Monks, a foolish, inexperienced bad person possessed of these three qualities maintains himself injured and damaged, is blameable and censurable by the wise, and generates much demerit.

"Monks, a wise, accomplished good person possessed of three qualities maintains himself uninjured and undamaged, is faultless and beyond censure by the wise, and generates much merit. With which three? Bodily good conduct, verbal good conduct, mental good conduct. Monks, a wise, accomplished good person possessed of these three qualities maintains himself uninjured and undamaged, is faultless and beyond censure by the wise, and generates much merit." The ninth.

10.

The Discourse on Stains

10. "Monks, one possessed of three qualities, not having abandoned three stains, is deposited in hell as if carried there. With which three? He is immoral, and the stain of immorality has not been abandoned by him; he is envious, and the stain of envy has not been abandoned by him; he is stingy, and the stain of stinginess has not been abandoned by him. Monks, one possessed of these three qualities, not having abandoned these three stains, is deposited in hell as if carried there.

"Monks, one possessed of three qualities, having abandoned three stains, is deposited in heaven as if carried there. With which three? He is moral, and the stain of immorality has been abandoned by him; he is without envy, and the stain of envy has been abandoned by him; he is without stinginess, and the stain of stinginess has been abandoned by him. Monks, one possessed of these three qualities, having abandoned these three stains, is deposited in heaven as if carried there." The tenth.

The Chapter on Fools is first.

Its summary:

2.

The Chapter on the Cart Maker

1.

The Discourse on the Renowned

11. "Monks, a well-known monk possessed of three qualities is practising for the harm of many people, for the suffering of many people, for the harm, detriment, and suffering of many people, of gods and humans. With which three? He instigates not becoming bodily action, he instigates not becoming verbal action, he instigates not becoming teachings. Monks, a well-known monk possessed of these three qualities is practising for the harm of many people, for the suffering of many people, for the harm, detriment, and suffering of many people, of gods and humans.

"Monks, a well-known monk possessed of three qualities is practising for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of gods and humans. With which three? He instigates suitable bodily action, he instigates suitable verbal action, he instigates suitable teachings. Monks, a well-known monk possessed of these three qualities is practising for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of gods and humans." The first.

2.

The Discourse on Things to be Remembered

12. "There are, monks, these three things fit to be remembered for the length of one's life by a king of the warrior caste, anointed on the head. What three? In whatever region, monks, a king of the warrior caste, anointed on the head, was born. This, monks, is the first thing fit to be remembered for the length of one's life by a king of the warrior caste, anointed on the head.

"Furthermore, monks, in whatever region a king of the warrior caste is anointed on the head. This, monks, is the second thing fit to be remembered for the length of one's life by a king of the warrior caste, anointed on the head.

"Furthermore, monks, in whatever region a king of the warrior caste, anointed on the head, having conquered the battle, victorious in battle, dwells in that very battlefield. This, monks, is the third thing fit to be remembered for the length of one's life by a king of the warrior caste, anointed on the head. These, monks, are the three things fit to be remembered for the length of one's life by a king of the warrior caste, anointed on the head.

"Just so, monks, there are these three things fit to be remembered for the length of one's life by a monk. What three? In whatever region, monks, a monk, having shaved off his hair and beard, having put on ochre robes, went forth from home into homelessness. This, monks, is the first thing fit to be remembered for the length of one's life by a monk.

"Furthermore, monks, in whatever region a monk understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the practice leading to the cessation of suffering'. This, monks, is the second thing fit to be remembered for the length of one's life by a monk.

"Furthermore, monks, in whatever region a monk, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. This, monks, is the third thing fit to be remembered for the length of one's life by a monk. These, monks, are the three things fit to be remembered for the length of one's life by a monk." The second.

3.

The Discourse on Expectation

13. "Monks, there are these three persons existing and found in the world. Which three? The desireless, the hopeful, and the one free from desire. And what, monks, is the desireless person? Here, monks, a certain person is reborn in a low family, in an outcast family or a basket-maker's family or a hunter's family or a chariot-maker's family or a refuse-scavenger's family, poor, with little food and drink, with a difficult livelihood, where food and clothing are obtained with difficulty. And he is ugly, unsightly, dwarfish, sickly, blind or crippled or lame or paralysed, not an obtainer of food, drink, clothing, vehicles, garlands, perfumes and ointments, bedding, lodging and lighting. He hears - 'The noble of such and such a name, it is said, has been consecrated by the nobles with the noble consecration.' He does not think thus - 'When indeed will the nobles consecrate me too with the noble consecration!' This is called, monks, the desireless person.

"And what, monks, is the hopeful person? Here, monks, the eldest son of a king of the warrior caste, anointed on the head, is fit for consecration, unconsecrated, having attained stability. He hears - 'The noble of such and such a name, it is said, has been consecrated by the nobles with the noble consecration.' He thinks thus: 'When indeed will the nobles consecrate me too with the noble consecration!' This is called, monks, the hopeful person.

"And what, monks, is the person free from desire? Here, monks, there is a king of the warrior caste, anointed on the head. He hears - 'The noble of such and such a name, it is said, has been consecrated by the nobles with the noble consecration.' He does not think thus - 'When indeed will the nobles consecrate me too with the noble consecration!' What is the reason for this? Whatever desire for consecration he had formerly when unconsecrated, that has been calmed. This is called, monks, the person free from desire. These, monks, are the three persons existing and found in the world.

"Just so, monks, there are three persons existing and found among monks. Which three? The desireless, the hopeful, and the one free from desire. And what, monks, is the desireless person? Here, monks, a certain person is immoral, of bad character, impure, of suspicious conduct, of concealed actions, not a recluse though claiming to be a recluse, not a practitioner of the holy life though claiming to be a practitioner of the holy life, rotten inside, filled with desire, rubbish-born. He hears - 'The monk of such and such a name, it is said, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions.' He does not think thus - 'When indeed will I too, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge myself, having attained, dwell in the liberation of mind and liberation by wisdom that are without mental corruptions!' This is called, monks, the desireless person.

"And what, monks, is the hopeful person? Here, monks, a monk is moral, of good character. He hears: 'With the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, one dwells in the liberation of mind and liberation by wisdom that are without mental corruptions.' He thinks thus: 'When indeed will I too, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge myself, having attained, dwell in the liberation of mind and liberation by wisdom that are without mental corruptions!' This is called, monks, the hopeful person.

"And what, monks, is the person free from desire? Here, monks, a monk is a Worthy One, one who has eliminated the mental corruptions. He hears - 'The monk of such and such a name, it is said, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions.' He does not think thus - 'When indeed will I too, with the elimination of the mental corruptions, etc. having realised, having attained, dwell!' What is the reason for this? Because, monks, whatever hope for liberation he formerly had when unliberated, that has been calmed. This is called, monks, the person free from desire. These, monks, are the three persons existing and found among monks." The third.

4.

The Discourse on the Universal Monarch

14. "Even that king, monks, who is a wheel-turning monarch, a righteous king of righteousness, he too does not turn the wheel without a ruler." When this was said, a certain monk said this to the Blessed One - "But who, venerable sir, is the ruler of the wheel-turning monarch, the righteous king of righteousness?" "The Teaching, monk" - the Blessed One said - "Here, monk, a wheel-turning monarch, a righteous king of righteousness, relying on the Teaching alone, honouring the Teaching, respecting the Teaching, paying homage to the Teaching, having the Teaching as his banner, having the Teaching as his standard, having the Teaching as authority, arranges righteous protection, shelter and safeguarding for the people within.

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

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

"Furthermore, monk, the Tathāgata, the Worthy One, the Perfectly Self-awakened One, the righteous king of righteousness, relying on the Teaching alone, honouring the Teaching, respecting the Teaching, paying homage to the Teaching, having the Teaching as his banner, having the Teaching as his standard, having the Teaching as authority, arranges righteous protection, shelter and safeguarding regarding verbal action - 'Such verbal action should be cultivated, such verbal action should not be cultivated.' Etc. regarding mental action - 'Such mental action should be cultivated, such mental action should not be cultivated.'

"That Tathāgata, monk, the Worthy One, the Perfectly Self-awakened One, the righteous king of righteousness, relying on the Teaching alone, honouring the Teaching, respecting the Teaching, paying homage to the Teaching, having the Teaching as his banner, having the Teaching as his standard, having the Teaching as authority, having arranged righteous protection, shelter and safeguarding regarding bodily action, having arranged righteous protection, shelter and safeguarding regarding verbal action, having arranged righteous protection, shelter and safeguarding regarding mental action, sets in motion the unsurpassed wheel of the Teaching by the Teaching alone. That wheel cannot be turned back by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world." The fourth.

5.

The Discourse on Sacetana

15. On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"Once upon a time, monks, there was a king named Sacetana. Then, monks, King Sacetana addressed the chariot-maker - 'From now, my dear chariot-maker, after the elapse of six months there will be a battle for me. Will you be able, my dear chariot-maker, to make a new pair of wheels for me?' 'I am able, Sire,' the chariot-maker assented to King Sacetana. Then, monks, the chariot-maker in six months less six days completed one wheel. Then, monks, King Sacetana addressed the chariot-maker - 'From now, my dear chariot-maker, after the elapse of six days there will be a battle for me; is the new pair of wheels completed?' 'In these six months less six days, Sire, one wheel has been completed.' 'But will you be able, my dear chariot-maker, to complete the second wheel in these six days?' 'I am able, Sire,' the chariot-maker, having completed the second wheel in six days, taking the new pair of wheels, approached King Sacetana; having approached, he said this to King Sacetana - 'This new pair of wheels for you, Sire, is completed.' 'This wheel of yours, my dear chariot-maker, which was completed in six months less six days, and this wheel of yours which was completed in six days - what is the difference between them? I do not see any difference between them.' 'There is a difference between them, Sire. Let the Sire see the difference.'

"Then, monks, the chariot-maker rolled that wheel which was completed in six days. That, being rolled, having gone as far as the momentum of the effort, having spun around, fell to the ground. But that wheel which was completed in six months less six days, he rolled. That, being rolled, having gone as far as the momentum of the effort, stood, methinks, as if fixed on its axle.

"'What now, my dear chariot-maker, is the cause, what is the condition, that this wheel which was completed in six days, being rolled, having gone as far as the momentum of the effort, having spun around, fell to the ground? But what, my dear chariot-maker, is the cause, what is the condition, that this wheel which was completed in six months less six days, being rolled, having gone as far as the momentum of the effort, stood, methinks, as if fixed on its axle?' 'This wheel, Sire, which was completed in six days - its rim is with crookedness, with faults, with corruption; its spokes too are with crookedness, with faults, with corruption; its hub too is with crookedness, with faults, with corruption. That, because of the rim's crookedness, faultiness, and corruption, because of the spokes' crookedness, faultiness, and corruption, because of the hub's crookedness, faultiness, and corruption, being rolled, having gone as far as the momentum of the effort, having spun around, fell to the ground. But that wheel, Sire, which was completed in six months less six days - its rim is without crookedness, without faults, without corruption; its spokes too are without crookedness, without faults, without corruption; its hub too is without crookedness, without faults, without corruption. That, because of the rim's freedom from crookedness, freedom from faults, and freedom from corruption, because of the spokes' freedom from crookedness, freedom from faults, and freedom from corruption, because of the hub's freedom from crookedness, freedom from faults, and freedom from corruption, being rolled, having gone as far as the momentum of the effort, stood, methinks, as if fixed on its axle.'"

"Now, monks, you might think thus - 'Surely another was that chariot-maker at that time!' But this, monks, should not be seen thus. I was that chariot-maker at that time. At that time, monks, I was skilled regarding the crookedness of wood, the faults of wood, the corruption of wood. But now, monks, I am the Worthy One, the Perfectly Self-awakened One, skilled regarding bodily crookedness, bodily faults, bodily corruption, skilled regarding verbal crookedness, verbal faults, verbal corruption, skilled regarding mental crookedness, mental faults, mental corruption. For whoever, monks, whether monk or nun, whose bodily crookedness has not been abandoned, bodily fault, bodily corruption, whose verbal crookedness has not been abandoned, verbal fault, verbal corruption, whose mental crookedness has not been abandoned, mental fault, mental corruption, thus they have fallen from this Teaching and discipline, just as that wheel completed in six days.

For whoever, monks, whether monk or nun, whose bodily crookedness has been abandoned, bodily fault, bodily corruption, whose verbal crookedness has been abandoned, verbal fault, verbal corruption, whose mental crookedness has been abandoned, mental fault, mental corruption, thus they are established in this Teaching and discipline, just as that wheel completed in six months less six days.

"Therefore, monks, you should train thus - 'We will abandon bodily crookedness, bodily fault, bodily corruption, we will abandon verbal crookedness, verbal fault, verbal corruption, we will abandon mental crookedness, mental fault, mental corruption.' Thus indeed, monks, should you train." The fifth.

6.

The Discourse on the Incontrovertible Teaching

16. "Monks, a monk possessed of three qualities is practising the unmistakable practice, and the source has been initiated for him for the elimination of mental corruptions. With which three? Here, monks, a monk is one with guarded doors in the sense faculties, is one who knows moderation in food, is devoted to wakefulness.

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

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

"And how, monks, is a monk devoted to wakefulness? Here, monks, a monk during the day by walking and sitting purifies the mind of obstructive mental states, during the first watch of the night by walking and sitting purifies the mind of obstructive mental states, during the middle watch of the night lies down in the lion's posture on the right side, overlapping foot upon foot, mindful and fully aware, having attended to the perception of rising, during the last watch of the night, having risen, by walking and sitting purifies the mind of obstructive mental states. Thus, monks, a monk is devoted to wakefulness. Monks, a monk possessed of these three qualities is practising the unmistakable practice, and the source has been initiated for him for the elimination of mental corruptions." The sixth.

7.

The Discourse on Self-Affliction

17. "Monks, these three things lead to affliction of oneself, lead to affliction of others, and lead to affliction of both. Which three? Bodily misconduct, verbal misconduct, mental misconduct. These, monks, are the three things that lead to affliction of oneself, lead to affliction of others, and lead to affliction of both.

"Monks, these three things do not lead to affliction of oneself, do not lead to affliction of others, and do not lead to affliction of both. Which three? Bodily good conduct, good verbal conduct, good mental conduct. These, monks, are the three things that do not lead to affliction of oneself, do not lead to affliction of others, and do not lead to affliction of both." The seventh.

8.

The Discourse on the Divine World

18. "If, monks, heterodox wandering ascetics were to ask you thus - 'For rebirth in the world of the gods, friend, is the holy life lived under the ascetic Gotama?' Would you not, monks, thus asked, be troubled, be ashamed, be disgusted?" "Yes, venerable sir." "So then, monks, you are troubled, ashamed, disgusted with divine life span, you are troubled, ashamed, disgusted with divine beauty, with divine happiness, with divine fame, with divine authority; how much more then, monks, should you be troubled, be ashamed, be disgusted with bodily misconduct, with verbal misconduct... should be troubled, be ashamed, be disgusted with mental misconduct." The eighth.

9.

The First Discourse on the Shopkeeper

19. "Monks, a shopkeeper possessed of three factors is unable to acquire wealth not yet acquired or to make prosper wealth already acquired. With which three? Here, monks, a shopkeeper does not carefully determine his work in the earlier period of the day, does not carefully determine his work in the noon period of the day, does not carefully determine his work in the afternoon period of the day. Monks, a shopkeeper possessed of these three factors is unable to acquire wealth not yet acquired or to make prosper wealth already acquired.

"Just so, monks, a monk possessed of three qualities is unable to attain a wholesome mental state not yet attained or to make prosper a wholesome mental state already attained. With which three? Here, monks, a monk does not carefully determine the sign of concentration in the earlier period of the day, does not carefully determine the sign of concentration in the noon period of the day, does not carefully determine the sign of concentration in the afternoon period of the day. Monks, a monk possessed of these three qualities is unable to attain a wholesome mental state not yet attained or to make prosper a wholesome mental state already attained.

"Monks, a shopkeeper possessed of three factors is able to acquire wealth not yet acquired or to make prosper wealth already acquired. With which three? Here, monks, a shopkeeper carefully determines his work in the earlier period of the day, in the noon period of the day, etc. carefully determines his work in the afternoon period of the day. Monks, a shopkeeper possessed of these three factors is able to acquire wealth not yet acquired or to make prosper wealth already acquired.

"Just so, monks, a monk possessed of three qualities is able to attain a wholesome mental state not yet attained or to make prosper a wholesome mental state already attained. With which three? Here, monks, a monk carefully determines the sign of concentration in the earlier period of the day, in the noon period of the day, etc. carefully determines the sign of concentration in the afternoon period of the day. Monks, a monk possessed of these three qualities is able to attain a wholesome mental state not yet attained or to make prosper a wholesome mental state already attained." The ninth.

10.

The Second Discourse on the Shopkeeper

20. "Monks, a shopkeeper possessed of three factors before long attains greatness and expansion in wealth. With which three? Here, monks, a shopkeeper is endowed with eyes and is one who bears responsibility and is accomplished in support. And how, monks, is a shopkeeper endowed with eyes? Here, monks, a shopkeeper knows the merchandise - 'This merchandise, thus bought, thus being sold, will have this much capital, this much profit.' Thus, monks, a shopkeeper is endowed with eyes.

"And how, monks, is a shopkeeper one who bears responsibility? Here, monks, a shopkeeper is skilled in buying and selling merchandise. Thus, monks, a shopkeeper is one who bears responsibility.

"And how, monks, is a shopkeeper accomplished in support? Here, monks, those householders or householders' sons who are wealthy, of great riches, of great possessions, they know the shopkeeper thus - 'This venerable shopkeeper is endowed with eyes and bears responsibility and is competent to support his children and wife, and to give to us from time to time.' They approach him with wealth - 'From this, my dear shopkeeper, having made wealth, support your children and wife, and give to us from time to time.' Thus, monks, a shopkeeper is accomplished in support. Monks, a shopkeeper possessed of these three factors before long attains greatness and expansion in wealth.

"Just so, monks, a monk possessed of three qualities before long attains greatness and expansion in wholesome mental states. With which three? Here, monks, a monk is endowed with eyes and is one who bears responsibility and is accomplished in support. And how, monks, is a monk endowed with eyes? Here, monks, a monk understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a monk is endowed with eyes.

"And how, monks, is a monk one who bears responsibility? Here, monks, a monk dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. Thus, monks, a monk is one who bears responsibility.

"And how, monks, is a monk accomplished in support? Here, monks, a monk approaches from time to time those monks who are very learned, who have learnt the collections, who are bearers of the Teaching, bearers of the monastic discipline, bearers of the matrices, and questions, inquires - 'How is this, venerable sir? What is the meaning of this?' Those venerable ones open up what is not opened up for him, make clear what is not made clear, and dispel doubt regarding the various phenomena that are grounds for doubt. Thus, monks, a monk is accomplished in support. Monks, a monk possessed of these three qualities before long attains greatness and expansion in wholesome mental states." The tenth.

The Chapter on the Chariot-maker is second.

The first recitation section is concluded.

Its summary:

3.

The Chapter on Persons

1.

The Discourse on Samiddha

21. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the Venerable Samiddha and the Venerable Mahākoṭṭhika approached the Venerable Sāriputta; having approached, they exchanged friendly greetings with the Venerable Sāriputta. Having concluded the pleasant and memorable talk, they sat down to one side. To the Venerable Samiddha seated to one side, the Venerable Sāriputta said this -

"There are these three persons, friend Samiddha, existing and found in the world. Which three? A body-witness, one attained to right view, one liberated by faith. These, friend, are the three persons existing and found in the world. Of these three persons, friend, which person do you prefer as more brilliant and more sublime?"

"There are these three persons, friend Sāriputta, existing and found in the world. Which three? A body-witness, one attained to right view, one liberated by faith. These, friend, are the three persons existing and found in the world. Of these three persons, friend, that person who is liberated by faith, this person I prefer of these three persons as more brilliant and more sublime. What is the reason for this? This person's, friend, faith faculty is exceeding."

Then the Venerable Sāriputta said this to the Venerable Mahākoṭṭhika - "There are these three persons, friend Koṭṭhika, existing and found in the world. Which three? A body-witness, one attained to right view, one liberated by faith. These, friend, are the three persons existing and found in the world. Of these three persons, friend, which person do you prefer as more brilliant and more sublime?"

"There are these three persons, friend Sāriputta, existing and found in the world. Which three? A body-witness, one attained to right view, one liberated by faith. These, friend, are the three persons existing and found in the world. Of these three persons, friend, that person who is a body-witness, this person I prefer of these three persons as more brilliant and more sublime. What is the reason for this? This person's, friend, concentration faculty is exceeding."

Then the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta - "There are these three persons, friend Sāriputta, existing and found in the world. Which three? A body-witness, one attained to right view, one liberated by faith. These, friend, are the three persons existing and found in the world. Of these three persons, friend, which person do you prefer as more brilliant and more sublime?"

"There are these three persons, friend Koṭṭhika, existing and found in the world. Which three? A body-witness, one attained to right view, one liberated by faith. These, friend, are the three persons existing and found in the world. Of these three persons, friend, the person who is one attained to right view, this person I approve of as more brilliant and more sublime among these three persons. What is the reason for this? This person's wisdom faculty, friend, is exceeding."

Then the Venerable Sāriputta said this to the Venerable Samiddha and the Venerable Mahākoṭṭhika - "It has been answered indeed, friends, by all of us each according to his own discernment. Come, friends, let us go to where the Blessed One is; having approached, we will report this matter to the Blessed One. As the Blessed One answers us, so we will remember it." "Yes, friend," the Venerable Samiddha and the Venerable Mahākoṭṭhika assented to the Venerable Sāriputta. Then the Venerable Sāriputta and the Venerable Samiddha and the Venerable Mahākoṭṭhika approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta reported to the Blessed One all the friendly conversation he had with the Venerable Samiddha and the Venerable Mahākoṭṭhika.

"It is not easy here, Sāriputta, to answer definitively - 'This one among these three persons is more brilliant and more sublime.' For there is this possibility, Sāriputta, that the person who is liberated-by-faith may be practising for arahantship, while the person who is a body-witness may be a once-returner or a non-returner, and the person who is one attained to right view may also be a once-returner or a non-returner.

"It is not easy here, Sāriputta, to answer definitively - 'This one among these three persons is more brilliant and more sublime.' For there is this possibility, Sāriputta, that the person who is a body-witness may be practising for arahantship, while the person who is liberated-by-faith may be a once-returner or a non-returner, and the person who is one attained to right view may also be a once-returner or a non-returner.

"It is not easy here, Sāriputta, to answer definitively - 'This one among these three persons is more brilliant and more sublime.' For there is this possibility, Sāriputta, that the person who is one attained to right view may be practising for arahantship, while the person who is liberated-by-faith may be a once-returner or a non-returner, and the person who is a body-witness may also be a once-returner or a non-returner.

"It is not easy here, Sāriputta, to answer definitively - 'This one among these three persons is more brilliant and more sublime.'" The first.

2.

The Discourse on the Sick

22. "Monks, there are these three sick persons existing and found in the world. Which three? Here, monks, a certain sick person, whether obtaining suitable foods or not obtaining suitable foods, whether obtaining suitable medicines or not obtaining suitable medicines, whether obtaining a proper attendant or not obtaining a proper attendant, does not recover from that illness.

Here again, monks, a certain sick person, whether obtaining suitable foods or not obtaining suitable foods, whether obtaining suitable medicines or not obtaining suitable medicines, whether obtaining a proper attendant or not obtaining a proper attendant, recovers from that illness.

Here again, monks, a certain sick person, only obtaining suitable foods and not without obtaining them, only obtaining suitable medicines and not without obtaining them, only obtaining a proper attendant and not without obtaining one, recovers from that illness.

There, monks, that sick person who only obtaining suitable foods and not without obtaining them, only obtaining suitable medicines and not without obtaining them, only obtaining a proper attendant and not without obtaining one, recovers from that illness - dependent on this sick person, monks, meal for the sick has been allowed, medicine for the sick has been allowed, attendant of the sick has been allowed. And dependent on this sick person, monks, other sick persons too should be attended to. These, monks, are the three sick persons existing and found in the world.

Just so, monks, there are these three persons like the sick existing and found in the world. Which three? Here, monks, a certain person, whether obtaining the seeing of the Tathāgata or not obtaining the seeing of the Tathāgata, whether obtaining the hearing of the Teaching and discipline proclaimed by the Tathāgata or not obtaining the hearing of the Teaching and discipline proclaimed by the Tathāgata, does not enter upon the fixed course, the right path, in wholesome mental states.

Here again, monks, a certain person, whether obtaining the seeing of the Tathāgata or not obtaining the seeing of the Tathāgata, whether obtaining the hearing of the Teaching and discipline proclaimed by the Tathāgata or not obtaining the hearing of the Teaching and discipline proclaimed by the Tathāgata, enters upon the fixed course, the right path, in wholesome mental states.

Here again, monks, a certain person, only obtaining the seeing of the Tathāgata and not without obtaining it, only obtaining the hearing of the Teaching and discipline proclaimed by the Tathāgata and not without obtaining it, enters upon the fixed course, the right path, in wholesome mental states.

There, monks, that person who only obtaining the seeing of the Tathāgata and not without obtaining it, only obtaining the hearing of the Teaching and discipline proclaimed by the Tathāgata and not without obtaining it, enters upon the fixed course, the right path, in wholesome mental states - dependent on this person, monks, the teaching of the Teaching has been allowed. And dependent on this person, monks, the Teaching should be taught to others too. These, monks, are the three persons like the sick existing and found in the world." The second.

3.

The Discourse on Activities

23. "Monks, there are these three persons existing and found in the world. Which three? Here, monks, a certain person generates afflictive bodily activity, generates afflictive verbal activity, generates afflictive mental activity. He, having generated afflictive bodily activity, having generated afflictive verbal activity, having generated afflictive mental activity, is reborn in an afflictive world. When he has been reborn in an afflictive world, afflictive contacts touch him. He, being touched by afflictive contacts, feels afflictive feeling, exclusively painful, just as beings in hell.

Here again, monks, a certain person generates non-afflictive bodily activity, generates non-afflictive verbal activity, generates non-afflictive mental activity. He, having generated non-afflictive bodily activity, having generated non-afflictive verbal activity, having generated non-afflictive mental activity, is reborn in a non-afflictive world. When he has been reborn in a non-afflictive world, non-afflictive contacts touch him. He, being touched by non-afflictive contacts, feels non-afflictive feeling, exclusively pleasant, just as the gods of streaming radiance.

Here again, monks, a certain person generates bodily activity that is both afflictive and non-afflictive, generates verbal activity that is both afflictive and non-afflictive, generates mental activity that is both afflictive and non-afflictive. He, having generated bodily activity that is both afflictive and non-afflictive, having generated verbal activity that is both afflictive and non-afflictive, having generated mental activity that is both afflictive and non-afflictive, is reborn in a world that is both afflictive and non-afflictive. When he has been reborn in a world that is both afflictive and non-afflictive, contacts that are both afflictive and non-afflictive touch him. He, being touched by contacts that are both afflictive and non-afflictive, feels feeling that is both afflictive and non-afflictive, mingled pleasure and pain, just as human beings, some gods, and some beings in states of misfortune. These, monks, are the three persons existing and found in the world." The third.

4.

The Discourse on Being Very Helpful

24. "Monks, there are these three persons of great service to a person. Which three? Monks, that person, having come to whom, a person has gone for refuge to the Buddha, has gone for refuge to the Teaching, has gone for refuge to the Community; this, monks, is a person of great service to this person.

"Furthermore, monks, that person, having come to whom, a person understands as it really is: 'This is suffering'; understands as it really is: 'This is the origin of suffering'; understands as it really is: 'This is the cessation of suffering'; understands as it really is: 'This is the practice leading to the cessation of suffering'; this, monks, is a person of great service to this person.

"Furthermore, monks, that person, having come to whom, a person, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions; this, monks, is a person of great service to this person. These, monks, are the three persons of great service to a person.

"And further, monks, I say there is no other person of greater service to this person than these three persons. And further, monks, I say there is no easy repayment by this person to these three persons, that is to say, by paying respect, rising up in respect, salutation with joined palms, doing the proper duties, and providing robes, almsfood, lodging, and requisites of medicine for the sick." The fourth.

5.

The Discourse on the Diamond Simile

25. "Monks, there are these three persons existing and found in the world. Which three? The person with a mind like a sore, the person with a mind like lightning, the person with a mind like a diamond. And what, monks, is the person with a mind like a sore? Here, monks, a certain person is prone to wrath, abundantly given to anguish; even when spoken to a little, he becomes attached, becomes angry, is repelled, becomes obstinate, and manifests irritation, hate, and displeasure. Just as, monks, a festering sore, when struck by a stick or a potsherd, discharges even more exceedingly; just so, monks, here a certain person is prone to wrath, abundantly given to anguish; even when spoken to a little, he becomes attached, becomes angry, is repelled, becomes obstinate, and manifests irritation, hate, and displeasure. This is called, monks, the person with a mind like a sore.

"And what, monks, is the person with a mind like lightning? Here, monks, a certain person understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the practice leading to the cessation of suffering'. Just as, monks, a man with eyes in the darkness of the night might see forms by a flash of lightning; just so, monks, here a certain person understands as it really is: 'This is suffering', etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' This is called, monks, the person with a mind like lightning.

"And what, monks, is the person with a mind like a diamond? Here, monks, a certain person, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. Just as, monks, there is nothing that a diamond cannot pierce, whether gem or stone; just so, monks, here a certain person, with the elimination of the mental corruptions, etc. enters and dwells. This is called, monks, the person with a mind like a diamond. These, monks, are the three persons existing and found in the world." The fifth.

6.

The Discourse on Who Should Be Associated With

26. "Monks, there are these three persons existing and found in the world. Which three? There is, monks, a person who should not be associated with, should not be kept company with, should not be attended upon. There is, monks, a person who should be associated with, should be kept company with, should be attended upon. There is, monks, a person who, having honoured and respected, should be associated with, should be kept company with, should be attended upon. And what, monks, is the person who should not be associated with, should not be kept company with, should not be attended upon? Here, monks, a certain person is inferior in morality, concentration, and wisdom. Such a person, monks, should not be associated with, should not be kept company with, should not be attended upon, except out of sympathy, except out of compassion.

"And what, monks, is the person who should be associated with, should be kept company with, should be attended upon? Here, monks, a certain person is similar in morality, concentration, and wisdom. Such a person, monks, should be associated with, should be kept company with, should be attended upon. What is the reason for this? For us who have attained similarity in morality, there will be talk about morality, and that will flow on for us, and that will be comfortable for us. For us who have attained similarity in concentration, there will be talk about concentration, and that will flow on for us, and that will be comfortable for us. For us who have attained similarity in wisdom, there will be talk about wisdom, and that will flow on for us, and that will be comfortable for us. Therefore such a person should be associated with, should be kept company with, should be attended upon.

"And what, monks, is the person who, having honoured and respected, should be associated with, should be kept company with, should be attended upon? Here, monks, a certain person is superior in morality, concentration, and wisdom. Such a person, monks, having honoured and respected, should be associated with, should be kept company with, should be attended upon. What is the reason for this? Thus: 'I shall fulfil the incomplete aggregate of morality, or I shall support with wisdom here and there the complete aggregate of morality; I shall fulfil the incomplete aggregate of concentration, or I shall support with wisdom here and there the complete aggregate of concentration; I shall fulfil the incomplete aggregate of wisdom, or I shall support with wisdom here and there the complete aggregate of wisdom.' Therefore such a person, having honoured and respected, should be associated with, should be kept company with, should be attended upon. These, monks, are the three persons existing and found in the world."

7.

The Discourse on What Should Be Detested

27. "Monks, there are these three persons existing and found in the world. Which three? There is, monks, a person who should be shunned, should not be associated with, should not be kept company with, should not be attended upon. There is, monks, a person who should be looked upon with indifference, should not be associated with, should not be kept company with, should not be attended upon. There is, monks, a person who should be associated with, should be kept company with, should be attended upon. And what, monks, is the person who should be shunned, should not be associated with, should not be kept company with, should not be attended upon? Here, monks, a certain person is immoral, of bad character, impure, of suspicious conduct, of concealed actions, not a recluse though claiming to be a recluse, not a practitioner of the holy life though claiming to be a practitioner of the holy life, rotten inside, filled with desire, rubbish-born. Such a person, monks, should be shunned, should not be associated with, should not be kept company with, should not be attended upon. What is the reason for this? Although, monks, one does not follow the example of what one has seen in such a person, yet a bad reputation arises about him - 'This male person has evil friends, evil companions, evil associates.' Just as, monks, a snake that has gone into excrement, although it does not bite, yet it smears one; just so, monks, although one does not follow the example of what one has seen in such a person, yet a bad reputation arises about him - 'This male person has evil friends, evil companions, evil associates.' Therefore such a person should be shunned, should not be associated with, should not be kept company with, should not be attended upon.

"And what, monks, is the person who should be looked upon with indifference, should not be associated with, should not be kept company with, should not be attended upon? Here, monks, a certain person is prone to wrath, abundantly given to anguish; even when spoken to a little, he becomes attached, becomes angry, is repelled, becomes obstinate, and manifests irritation, hate, and displeasure. Just as, monks, a festering sore, when struck by a stick or a potsherd, discharges even more exceedingly; just so, monks, etc. just as, monks, a firebrand of tinduka wood, when struck by a stick or a potsherd, hisses and sizzles even more exceedingly; just so, monks, etc. just as, monks, a pit of excrement, when struck by a stick or a potsherd, becomes even more foul-smelling; just so, monks, here a certain person is prone to wrath, abundantly given to anguish; even when spoken to a little, he becomes attached, becomes angry, is repelled, becomes obstinate, and manifests irritation, hate, and displeasure. Such a person, monks, should be looked upon with indifference, should not be associated with, should not be kept company with, should not be attended upon. What is the reason for this? 'He might revile me, he might abuse me, he might do me harm.' Therefore such a person should be looked upon with indifference, should not be associated with, should not be kept company with, should not be attended upon.

"And what, monks, is the person who should be associated with, should be kept company with, should be attended upon? Here, monks, a certain person is moral, of good character. Such a person, monks, should be associated with, should be kept company with, should be attended upon. What is the reason for this? Although, monks, one does not follow the example of what one has seen in such a person, yet a good reputation arises about him - 'This male person has good friends, good companions, good associates.' Therefore such a person should be associated with, should be kept company with, should be attended upon. These, monks, are the three persons existing and found in the world."

8.

The Discourse on One Who Speaks Excrement

28. "Monks, there are these three persons existing and found in the world. Which three? One of foul speech, one of flower-like speech, one of honey-like speech. And what, monks, is the person of foul speech? Here, monks, a certain person, having gone to an assembly, or having gone to a company, or having gone among relatives, or having gone among a guild, or having gone among the royal court, being brought forward and questioned as a witness - 'Come, good man, tell what you know' - he, not knowing, says 'I know,' or knowing, says 'I do not know,' or not seeing, says 'I see,' or seeing, says 'I do not see'; thus for his own sake, or for another's sake, or for the sake of some trifling material gain, he becomes a conscious speaker of falsehood. This is called, monks, the person of foul speech.

"And what, monks, is the person of flower-like speech? Here, monks, a certain person, having gone to an assembly, or having gone to a company, or having gone among relatives, or having gone among a guild, or having gone among the royal court, being brought forward and questioned as a witness - 'Come, good man, tell what you understand' - he, not knowing, says 'I do not know,' or knowing, says 'I know,' or not seeing, says 'I do not see,' or seeing, says 'I see'; thus for his own sake, or for another's sake, or for the sake of some trifling material gain, he does not become a conscious speaker of falsehood. This is called, monks, the person of flower-like speech.

"And what, monks, is the person of honey-like speech? Here, monks, a certain person, having abandoned harsh speech, abstains from harsh speech; he speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people. This is called, monks, the person of honey-like speech. These, monks, are the three persons existing and found in the world." The eighth.

9.

The Discourse on the Blind

29. "Monks, there are these three persons existing and found in the world. Which three? The blind, the one-eyed, the two-eyed. And what, monks, is the blind person? Here, monks, a certain person does not have such an eye by which eye he might acquire wealth not yet acquired or make prosper wealth already acquired; and he does not have such an eye by which eye he might know wholesome and unwholesome mental states, might know blameworthy and blameless mental states, might know inferior and superior mental states, might know mental states that have dark and bright counterparts. This is called, monks, the blind person.

"And what, monks, is the one-eyed person? Here, monks, a certain person has such an eye by which eye he might acquire wealth not yet acquired or make prosper wealth already acquired; but he does not have such an eye by which eye he might know wholesome and unwholesome mental states, might know blameworthy and blameless mental states, might know inferior and superior mental states, might know mental states that have dark and bright counterparts. This is called, monks, the one-eyed person.

"And what, monks, is the two-eyed person? Here, monks, a certain person has such an eye by which eye he might acquire wealth not yet acquired, or make prosper wealth already acquired; and he has such an eye by which eye he might know wholesome and unwholesome mental states; might know blameworthy and blameless mental states, might know inferior and superior mental states, might know mental states that have dark and bright counterparts. This is called, monks, the two-eyed person. These, monks, are the three persons existing and found in the world."

10.

The Discourse on Facing Downwards

30. "Monks, there are these three persons existing and found in the world. Which three? The person of overturned wisdom, the person of lap-like wisdom, the person of broad wisdom. And what, monks, is the person of overturned wisdom? Here, monks, a certain person is one who goes to the monastery often to the monks for the hearing of the Teaching. The monks teach him the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; they reveal the holy life that is complete in its entirety and pure. He, seated on that seat, does not attend to the beginning of that talk, does not attend to the middle, does not attend to the end. Even having risen from that seat, he does not attend to the beginning of that talk, does not attend to the middle, does not attend to the end. Just as, monks, a water-pot turned upside down - water poured into it runs off, does not remain. Just so, monks, here a certain person is one who goes to the monastery often to the monks for the hearing of the Teaching. The monks teach him the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; they reveal the holy life that is complete in its entirety and pure. He, seated on that seat, does not attend to the beginning of that talk, does not attend to the middle, does not attend to the end. Even having risen from that seat, he does not attend to the beginning of that talk, does not attend to the middle, does not attend to the end. This is called, monks, the person of overturned wisdom.

"And what, monks, is the person of lap-like wisdom? Here, monks, a certain person is one who goes to the monastery often to the monks for the hearing of the Teaching. The monks teach him the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; they reveal the holy life that is complete in its entirety and pure. He, seated on that seat, attends to the beginning of that talk, attends to the middle, attends to the end. But having risen from that seat, he does not attend to the beginning of that talk, does not attend to the middle, does not attend to the end. Just as, monks, various edibles are scattered on a person's lap - sesame seeds, rice grains, sweets, jujube fruits. He, rising from that seat, through forgetfulness of mindfulness, might scatter them. Just so, monks, here a certain person is one who goes to the monastery often to the monks for the hearing of the Teaching. The monks teach him the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; they reveal the holy life that is complete in its entirety and pure. He, seated on that seat, attends to the beginning of that talk, attends to the middle, attends to the end. But having risen from that seat, he does not attend to the beginning of that talk, does not attend to the middle, does not attend to the end. This is called, monks, the person of lap-like wisdom.

"And what, monks, is the person of broad wisdom? Here, monks, a certain person is one who goes to the monastery often to the monks for the hearing of the Teaching. The monks teach him the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; they reveal the holy life that is complete in its entirety and pure. He, seated on that seat, attends to the beginning of that talk, attends to the middle, attends to the end. Even having risen from that seat, he attends to the beginning of that talk, attends to the middle, attends to the end. Just as, monks, a water-pot set upright - water poured into it remains, does not run off. Just so, monks, here a certain person is one who goes to the monastery often to the monks for the hearing of the Teaching. The monks teach him the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; they reveal the holy life that is complete in its entirety and pure. He, seated on that seat, attends to the beginning of that talk, attends to the middle, attends to the end. Even having risen from that seat, he attends to the beginning of that talk, attends to the middle, attends to the end. This is called, monks, the person of broad wisdom. These, monks, are the three persons existing and found in the world."

The Chapter on Persons is third.

Its summary:

4.

The Chapter on Divine Messengers

1. Discourse on With Brahmā

31. "Monks, those families where mother and father are venerated at home by their children are with Brahmā. Monks, those families where mother and father are venerated at home by their children are with the first teachers. Monks, those families where mother and father are venerated at home by their children are with those worthy of offerings. 'Brahmā', monks, this is a designation for mother and father. 'First teachers', monks, this is a designation for mother and father. 'Worthy of offerings', monks, this is a designation for mother and father. What is the reason for this? Monks, mother and father are of great service to their children, they are their nurturers, nourishers, and those who show them this world."

2.

The Discourse on Ānanda

32. 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 -

"Could there be, venerable sir, such an attainment of concentration for a monk that in this conscious body there would be no underlying tendencies to I-making, mine-making, and conceit, and externally in all signs there would be no underlying tendencies to I-making, mine-making, and conceit; and that liberation of mind and liberation by wisdom, for one dwelling having attained which the underlying tendencies to I-making, mine-making, and conceit do not exist - could he dwell having attained that liberation of mind and liberation by wisdom?" "There could be, Ānanda, such an attainment of concentration for a monk that in this conscious body there would be no underlying tendencies to I-making, mine-making, and conceit, and externally in all signs there would be no underlying tendencies to I-making, mine-making, and conceit; and that liberation of mind and liberation by wisdom, for one dwelling having attained which the underlying tendencies to I-making, mine-making, and conceit do not exist - he could dwell having attained that liberation of mind and liberation by wisdom."

"In what way, venerable sir, could there be such an attainment of concentration for a monk that in this conscious body there would be no underlying tendencies to I-making, mine-making, and conceit, and externally in all signs there would be no underlying tendencies to I-making, mine-making, and conceit; and that liberation of mind and liberation by wisdom, for one dwelling having attained which the underlying tendencies to I-making, mine-making, and conceit do not exist - could he dwell having attained that liberation of mind and liberation by wisdom?"

"Here, Ānanda, a monk thinks 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, cessation, Nibbāna.' Thus, Ānanda, there could be such an attainment of concentration for a monk that in this conscious body there would be no underlying tendencies to I-making, mine-making, and conceit, and externally in all signs there would be no underlying tendencies to I-making, mine-making, and conceit; and that liberation of mind and liberation by wisdom, for one dwelling having attained which the underlying tendencies to I-making, mine-making, and conceit do not exist - he could dwell having attained that liberation of mind and liberation by wisdom."

"And this was said by me, Ānanda, with reference to this, in the Pārāyana, in Puṇṇaka's Question -

3.

The Discourse to Sāriputta

33. Then the Venerable Sāriputta approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Sāriputta seated to one side, the Blessed One said this: "I could teach the Teaching in brief, Sāriputta; I could teach the Teaching in detail, Sāriputta; I could teach the Teaching both in brief and in detail, Sāriputta; but those who understand are rare." "This is the time, Blessed One, this is the time, Fortunate One, for the Blessed One to teach the Teaching in brief, to teach the Teaching in detail, to teach the Teaching both in brief and in detail. There will be those who understand the Teaching."

"Therefore, Sāriputta, you should train thus: 'In this conscious body and externally in all signs, the underlying tendencies to I-making, mine-making, and conceit will not exist, and that liberation of mind and liberation by wisdom, for one dwelling having attained which the underlying tendencies to I-making, mine-making, and conceit do not exist - we will dwell having attained that liberation of mind and liberation by wisdom.' Thus indeed, Sāriputta, should you train.

"When, Sāriputta, for a monk in this conscious body the underlying tendencies to I-making, mine-making, and conceit do not exist, and externally in all signs the underlying tendencies to I-making, mine-making, and conceit do not exist, and that liberation of mind and liberation by wisdom, for one dwelling having attained which the underlying tendencies to I-making, mine-making, and conceit do not exist - he dwells having attained that liberation of mind and liberation by wisdom; this is called, Sāriputta: 'A monk who has cut off craving, turned back the mental fetters, through the complete full realization of conceit has made an end of suffering.' And this was said by me, Sāriputta, with reference to this, in the Pārāyana, in Udaya's Question:

4.

The Discourse on Causation

34. "There are, monks, these three sources for the arising of actions. What three? Greed is a source for the arising of actions, hate is a source for the arising of actions, delusion is a source for the arising of actions.

"Whatever action, monks, is done through greed, born of greed, having greed as its source, having greed as its origin, wherever his individual existence arises, there that action ripens. Where that action ripens, there he experiences the result of that action, either in this very life, or upon rebirth, or in some other subsequent existence.

"Whatever action, monks, is done through hate, born of hate, having hate as its source, having hate as its origin, wherever his individual existence arises, there that action ripens. Where that action ripens, there he experiences the result of that action, either in this very life, or upon rebirth, or in some other subsequent existence.

"Whatever action, monks, is done through delusion, born of delusion, having delusion as its source, having delusion as its origin, wherever his individual existence arises, there that action ripens. Where that action ripens, there he experiences the result of that action, either in this very life, or upon rebirth, or in some other subsequent existence.

"Just as, monks, seeds that are unbroken, not rotten, not damaged by wind and heat, with substance, well stored, are placed in a good field on well-prepared ground. And the rain god would send down proper showers. Thus those seeds, monks, would attain growth, increase, and expansion. Just so, monks, whatever action is done through greed, born of greed, having greed as its source, having greed as its origin, wherever his individual existence arises, there that action ripens. Where that action ripens, there he experiences the result of that action, either in this very life, or upon rebirth, or in some other subsequent existence.

"Whatever action is done through hate... etc. whatever action is done through delusion, born of delusion, having delusion as its source, having delusion as its origin, wherever his individual existence arises, there that action ripens. Where that action ripens, there he experiences the result of that action, either in this very life, or upon rebirth, or in some other subsequent existence. These, monks, are the three sources for the arising of actions.

"There are, monks, these three sources for the arising of actions. What three? Non-greed is a source for the arising of actions, non-hate is a source for the arising of actions, non-delusion is a source for the arising of actions.

"Whatever action, monks, is done through non-greed, born of non-greed, having non-greed as its source, having non-greed as its origin, when greed has disappeared, thus that action is abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future.

"Whatever action, monks, is done through non-hate, born of non-hate, having non-hate as its source, having non-hate as its origin, when hate has disappeared, thus that action is abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future.

"Whatever action, monks, is done through non-delusion, born of non-delusion, having non-delusion as its source, having non-delusion as its origin, when delusion has disappeared, thus that action is abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future.

"Just as, monks, seeds that are unbroken, not rotten, not damaged by wind and heat, with substance, well stored. A person might burn them with fire. Having burnt them with fire, he might make them into ashes. Having made them into ashes, he might winnow them in a strong wind or let them be carried away by a swift-flowing river. Thus those seeds, monks, would have their roots cut off, made like palm stumps, brought to obliteration, subject to non-arising in the future. Just so, monks, whatever action is done through non-greed, born of non-greed, having non-greed as its source, having non-greed as its origin, when greed has disappeared, thus that action is abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future.

"Whatever action is done through non-hate... etc. whatever action is done through non-delusion, born of non-delusion, having non-delusion as its source, having non-delusion as its origin, when delusion has disappeared, thus that action is abandoned... etc. subject to non-arising in the future. These, monks, are the three sources for the arising of actions."

5.

The Discourse About Hatthaka

35. Thus have I heard - On one occasion the Blessed One was dwelling at Āḷavī on the cattle path in a siṃsapā grove on a mattress of leaves. Then Hatthaka of Āḷavī, walking up and down for leg exercise, wandering about, saw the Blessed One seated on the cattle path in a siṃsapā grove on a mattress of leaves. Having seen him, he approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Hatthaka of Āḷavī said this to the Blessed One - "I hope, venerable sir, the Blessed One slept happily?" "Yes, young man, I slept happily. And of those who sleep happily in the world, I am one of them."

"Cold, venerable sir, is the wintry night, the eight days between the months is the time of snowfall, rough is the ground trampled by cattle hooves, thin is the mattress of leaves, sparse are the leaves of the tree, cold are the ochre robes, and a cold high-altitude wind blows. And yet the Blessed One says thus - 'Yes, young man, I slept happily. And of those who sleep happily in the world, I am one of them.'"

"If so, young man, I will ask you a question about this very matter. As it pleases you, so you should answer it. What do you think, young man, suppose here a householder or a householder's son had a pinnacle chamber, plastered inside and out, sheltered from the wind, with bolts fastened and windows closed. In it there might be a divan spread with a long-fleeced woollen cover, spread with a white woollen cover, spread with a woollen cover embroidered with flowers, with an excellent antelope-hide spread, with a canopy above and red cushions at both ends; and an oil lamp would burn there; and four wives would be in attendance with agreeable service. What do you think, young man, would he sleep happily or not? Or how is it here?" "He would sleep happily, venerable sir. And of those who sleep happily in the world, he would be one of them."

"What do you think, young man, might there arise for that householder or householder's son fevers born of lust, bodily or mental, by which fevers born of lust, being burnt, he would sleep in suffering?" "Yes, venerable sir."

"That lust, young man, by which that householder or householder's son, being burnt by fevers born of lust, would sleep in suffering - that lust has been abandoned by the Tathāgata, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Therefore I slept happily.

"What do you think, young man, might there arise for that householder or householder's son fevers born of hate? Etc. Fevers born of delusion, bodily or mental, by which fevers born of delusion, being burnt, he would sleep in suffering?" "Yes, venerable sir."

"Whatever delusion, young man, by which a householder or a householder's son, being burnt by the fever born of delusion, would sleep in suffering, that delusion has been abandoned by the Tathāgata, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Therefore I slept happily."

6.

The Discourse on the Divine Messengers

36. "There are, monks, these three divine messengers. What three? Here, monks, a certain one practises misconduct by body, practises misconduct by speech, practises misconduct by mind. He, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Then, monks, the guardians of hell, having seized him by both arms, show him to King Yama - 'This man, Sire, was disrespectful towards his mother, irreverent towards his father, disrespectful towards ascetics, disrespectful towards brahmins, not honouring the elders in the family. Let the Sire decree punishment for him.'

Then, monks, King Yama cross-questions, asks for reasons, and admonishes him about the first divine messenger - 'Hey man, did you not see among human beings the first divine messenger that appeared?' He speaks thus: 'I did not see, venerable sir.'

"Then, monks, King Yama says thus to him - 'Hey man, did you not see among human beings a woman or a man, eighty or ninety or a hundred years old by birth, old, bent like a roof beam, broken, leaning on a stick, trembling as they walked, afflicted, past their youth, with broken teeth, grey hair, scanty hair, bald-headed, wrinkled, with limbs blotched with spots?' He speaks thus: 'I saw, venerable sir.'

"Then, monks, King Yama says thus to him - 'Hey man, did it not occur to you, being intelligent, mindful, and elderly - I too am subject to ageing, not gone beyond ageing, come, let me do good by body, speech, and mind?' He speaks thus: 'I was not able, venerable sir. I was heedless, venerable sir.'

"Then, monks, King Yama says thus to him - 'Hey man, through heedlessness you did not do good by body, speech, and mind. Truly, hey man, they will deal with you according to your heedlessness. But this evil deed of yours was not done by your mother, not done by your father, not done by your brother, not done by your sister, not done by friends and colleagues, not done by relatives and blood-relations, not done by deities, not done by ascetics and brahmins; this evil deed was done by you yourself, and you yourself will experience its result.'

Then, monks, King Yama, having cross-questioned, asked for reasons, and admonished him about the first divine messenger, cross-questions, asks for reasons, and admonishes him about the second divine messenger - 'Hey man, did you not see among human beings the second divine messenger that appeared?' He speaks thus: 'I did not see, venerable sir.' "Then, monks, King Yama says thus to him - 'Hey man, did you not see among human beings a woman or a man who was sick, suffering, severely ill, fallen into their own urine and excrement, lying down, being lifted up by some, being laid down by others?' He speaks thus: 'I saw, venerable sir.'

"Then, monks, King Yama says thus to him - 'Hey man, did it not occur to you, being intelligent, mindful, and elderly - I too am subject to disease, not gone beyond disease. Come, let me do good by body, speech, and mind?' He speaks thus: 'I was not able, venerable sir. I was heedless, venerable sir.'

"Then, monks, King Yama says thus to him - 'Hey man, through heedlessness you did not do good by body, speech, and mind. Truly, hey man, they will deal with you according to your heedlessness. But this evil deed of yours was not done by your mother, not done by your father, not done by your brother, not done by your sister, not done by friends and colleagues, not done by relatives and blood-relations, not done by deities, not done by ascetics and brahmins; this evil deed was done by you yourself. You yourself will experience its result.'

"Then, monks, King Yama, having cross-questioned, asked for reasons, and admonished him about the second divine messenger, cross-questions, asks for reasons, and admonishes him about the third divine messenger - 'Hey man, did you not see among human beings the third divine messenger that appeared?' He speaks thus: 'I did not see, venerable sir.'

"Then, monks, King Yama says thus to him - 'Hey man, did you not see among human beings a woman or a man, dead for one day, or dead for two days, or dead for three days, bloated, discoloured, festering?' He speaks thus: 'I saw, venerable sir.'

"Then, monks, King Yama says thus to him - 'Hey man, did it not occur to you, being intelligent, mindful, and elderly - I too am subject to death, not gone beyond death. Come, let me do good by body, speech, and mind?' He speaks thus: 'I was not able, venerable sir. I was heedless, venerable sir.'

"Then, monks, King Yama says thus to him - 'Hey man, through heedlessness you did not do good by body, speech, and mind. Truly, hey man, they will deal with you according to your heedlessness. But this evil deed of yours was not done by your mother, not done by your father, not done by your brother, not done by your sister, not done by friends and colleagues, not done by relatives and blood-relations, not done by deities, not done by ascetics and brahmins; this evil deed was done by you yourself. You yourself will experience its result.'

"Then, monks, King Yama, having cross-questioned, asked for reasons, and admonished him about the third divine messenger, becomes silent. Then, monks, the guardians of hell inflict on him the torture called the fivefold binding. They drive a red-hot iron stake into his hand. They drive a red-hot iron stake into his other hand. They drive a red-hot iron stake into his foot. They drive a red-hot iron stake into his other foot. They drive a red-hot iron stake into the middle of his chest. There he experiences painful, sharp, severe, bitter feelings, and he does not die until that evil deed is exhausted.

"Then, monks, the guardians of hell lay him down and plane him with axes. There he experiences painful, sharp, severe, bitter feelings, and he does not die until that evil deed is exhausted.

"Then, monks, the guardians of hell, having seized him feet up and head down, plane him with adzes... etc... Then, monks, the guardians of hell, having yoked him to a chariot, drive him back and forth over ground that is blazing, in flames, aglow... etc... Then, monks, the guardians of hell make him climb up and down a great mountain of embers, blazing, in flames, aglow... etc... Then, monks, the guardians of hell, having seized him feet up and head down, throw him into a red-hot copper cauldron, blazing, in flames, aglow. There, being cooked, throwing up foam, he goes up once, he goes down once, he goes across once. There he experiences painful, sharp, severe, bitter feelings, and he does not die until that evil deed is exhausted. Then, monks, the guardians of hell throw him into the great hell. Now, monks, that great hell -

"Once upon a time, monks, this occurred to King Yama - 'It is said, friend, that those who do evil deeds in the world, upon them such various bodily punishments are inflicted. Oh, may I attain human existence, and may a Tathāgata arise in the world, a Worthy One, a Perfectly Self-awakened One, and may I attend upon that Blessed One. And may that Blessed One teach me the Teaching, and may I understand the Teaching of that Blessed One.' But this, monks, I do not say having heard it from another ascetic or brahmin, but rather whatever I myself have known, myself have seen, myself have understood, that alone I say."

7.

The Discourse on the Four Great Kings

37. "On the eighth day of the fortnight, monks, the ministers and councillors of the four great kings wander about this world - 'Are there many human beings among humans who are respectful to their mothers, respectful to their fathers, respectful to ascetics, committed to holy life, honouring the elders in the family, observing the Observance, keeping vigil, and making merit?' On the fourteenth of the fortnight, monks, the sons of the four great kings wander about this world - 'Are there many human beings among humans who are respectful to their mothers, respectful to their fathers, respectful to ascetics, committed to holy life, honouring the elders in the family, observing the Observance, keeping vigil, and making merit?' On that day, monks, on the Observance day, the fifteenth, the four great kings themselves wander about this world - 'Are there many human beings among humans who are respectful to their mothers, respectful to their fathers, respectful to ascetics, committed to holy life, honouring the elders in the family, observing the Observance, keeping vigil, and making merit?'"

"If, monks, there are few human beings among humans who are respectful to their mothers, respectful to their fathers, respectful to ascetics, committed to holy life, honouring the elders in the family, observing the Observance, keeping vigil, and making merit. Then, monks, the four great kings report to the gods of the Thirty-three seated together assembled in the Sudhammā assembly hall - 'There are few indeed, sirs, human beings among humans who are respectful to their mothers, respectful to their fathers, respectful to ascetics, committed to holy life, honouring the elders in the family, observing the Observance, keeping vigil, and making merit.' By that, monks, the gods of the Thirty-three are displeased - 'Indeed, sirs, the divine hosts will decline, the titan hosts will be filled.'"

"But if, monks, there are many human beings among humans who are respectful to their mothers, respectful to their fathers, respectful to ascetics, committed to holy life, honouring the elders in the family, observing the Observance, keeping vigil, and making merit. Then, monks, the four great kings report to the gods of the Thirty-three seated together assembled in the Sudhammā assembly hall - 'There are many indeed, sirs, human beings among humans who are respectful to their mothers, respectful to their fathers, respectful to ascetics, committed to holy life, honouring the elders in the family, observing the Observance, keeping vigil, and making merit.' By that, monks, the gods of the Thirty-three are delighted - 'Indeed, sirs, the divine hosts will be filled, the titan hosts will decline.'"

"Once upon a time, monks, Sakka, the lord of the gods, conciliating the gods of the Thirty-three, at that time spoke this verse -

"But that verse, monks, was badly sung by Sakka, the lord of the gods, not well sung, badly spoken, not well spoken. What is the reason for this? Because Sakka, monks, the lord of the gods, is not free from lust, not free from hate, not free from delusion.

"But whatever monk, monks, is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge - for that monk, monks, it is proper to say -

"What is the reason for this? Because that monk, monks, is free from lust, free from hate, free from delusion." The seventh.

8.

The Second Discourse on the Four Great Kings

38. "Once upon a time, monks, Sakka, the lord of the gods, conciliating the gods of the Thirty-three, at that time spoke this verse -

"But that verse, monks, was badly sung by Sakka, the lord of the gods, not well sung, badly spoken, not well spoken. What is the reason for this? Because Sakka, monks, the lord of the gods, is not released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; he is not released from suffering, I say.

"But whatever monk, monks, is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge - for that monk, monks, it is proper to say -

"What is the reason for this? Because that monk, monks, is released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; he is released from suffering, I say." The eighth.

9.

The Discourse on the Subtle

39. "I was delicate, monks, supremely delicate, extremely delicate. In my father's dwelling, monks, lotus ponds were made. In one, monks, blue lotuses were planted, in one red lotuses, in one white lotuses, only for my sake. I did not use, monks, sandalwood that was not from Kāsi. My turban, monks, was of Kāsi cloth, my jacket was of Kāsi cloth, my inner robe was of Kāsi cloth, my upper robe was of Kāsi cloth. Night and day, monks, a white parasol was held over me - 'Let not cold or heat or grass or dust or dew touch him.'

I, monks, had three mansions - one for the winter, one for the summer, one for the rainy season. I, monks, being entertained in the rainy season mansion for the four months of the rainy season with musical instruments played only by women, did not descend to the lower part of the mansion. Just as, monks, in the dwellings of others, porridge of broken rice with vinegar as a second is given to slaves, workmen and servants, just so, monks, in my father's dwelling, rice with meat was given to slaves, workmen and servants.

To me, monks, endowed with such supernormal power and with such delicacy, this occurred - 'An ignorant worldling, being himself subject to ageing, not gone beyond ageing, having seen another who is old, is troubled, ashamed, and disgusted, overlooking himself. I too am subject to ageing, not gone beyond ageing. If I, being subject to ageing, not gone beyond ageing, having seen another who is old, were to be troubled, ashamed, and disgusted, that would not be proper for me.' As I, monks, thus reflected, whatever intoxication with youth there is in youth was completely abandoned.

An ignorant worldling, being himself subject to disease, not gone beyond disease, having seen another who is diseased, is troubled, ashamed, and disgusted, overlooking himself - 'I too am subject to disease, not gone beyond disease. If I, being subject to disease, not gone beyond disease, having seen another who is diseased, were to be troubled, ashamed, and disgusted, that would not be proper for me.' As I, monks, thus reflected, whatever intoxication with health there is in health was completely abandoned.

An ignorant worldling, being himself subject to death, not gone beyond death, having seen another who is dead, is troubled, ashamed, and disgusted, overlooking himself - 'I too am subject to death, not gone beyond death. If I, being subject to death, not gone beyond death, having seen another who is dead, were to be troubled, ashamed, and disgusted, that would not be proper for me.' As I, monks, thus reflected, whatever intoxication with life there is in life was completely abandoned."

"There are these three intoxications, monks. Which three? Intoxication with youth, intoxication with health, intoxication with life. An ignorant worldling, monks, intoxicated with intoxication with youth, practises misconduct by body, practises misconduct by speech, practises misconduct by mind. He, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. An ignorant worldling, monks, intoxicated with intoxication with health, etc. An ignorant worldling, monks, intoxicated with intoxication with life, practises misconduct by body, practises misconduct by speech, practises misconduct by mind. He, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell.

"A monk intoxicated by the vanity of youth, monks, having rejected the training, returns to the lower life. Or a monk intoxicated by the vanity of health, monks, etc. Or a monk intoxicated by the vanity of life, monks, having rejected the training, returns to the lower life."

10.

The Discourse on Authority

40. "There are, monks, these three authorities. What three? Taking oneself as authority, taking the world as authority, taking the Teaching as authority. And what, monks, is taking oneself as authority? Here, monks, 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: 'But I have not gone forth from home into homelessness because of robes. Not because of almsfood, not because of lodging, not because of this or that existence have I gone forth from home into homelessness. But rather, I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering. Perhaps the ending of this whole mass of suffering might be discerned.' If I, having left behind whatever sensual pleasures, have gone forth from home into homelessness, were to seek such sensual pleasures or those even more wicked than that, that would not be proper for me.' He considers thus: 'My energy will be aroused and unsluggish, mindfulness will be established and unconfused, the body will be calm and not excited, the mind will be concentrated and fully focused.' He, having made himself the authority, abandons the unwholesome, develops the wholesome, abandons the blameworthy, develops the blameless, he maintains himself pure. This is called, monks, taking oneself as authority.

"And what, monks, is taking the world as authority? Here, monks, 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: 'But I have not gone forth from home into homelessness because of robes. Not because of almsfood, not because of lodging, not because of this or that existence have I gone forth from home into homelessness. But rather, I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering. Perhaps the ending of this whole mass of suffering might be discerned.' If I, having thus gone forth, were to think sensual thoughts, or were to think thoughts of anger, or were to think thoughts of violence, great indeed is this world community. In this great world community there are ascetics and brahmins possessing supernormal power, possessing the divine eye, knowing the minds of others. They see even from afar, even when near they are not seen, and with the mind they understand the mind. They too would know me thus: 'See, sirs, this son of good family, having gone forth with faith from home into homelessness, dwells mixed up with evil unwholesome mental states.' There are also deities possessing supernormal power, possessing the divine eye, knowing the minds of others. They see even from afar, even when near they are not seen, and with the mind they know the mind. They too would know me thus: 'See, sirs, this son of good family, having gone forth with faith from home into homelessness, dwells mixed up with evil unwholesome mental states.' He considers thus: 'My energy will be aroused and unsluggish, mindfulness will be established and unconfused, the body will be calm and not excited, the mind will be concentrated and fully focused.' He, having made the world the authority, abandons the unwholesome, develops the wholesome, abandons the blameworthy, develops the blameless, he maintains himself pure. This is called, monks, taking the world as authority.

"And what, monks, is taking the Teaching as authority? Here, monks, 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: 'But I have not gone forth from home into homelessness because of robes. Not because of almsfood, not because of lodging, not because of this or that existence have I gone forth from home into homelessness. But rather, I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering. Perhaps the ending of this whole mass of suffering might be discerned.' 'Well proclaimed by the Blessed One is the Teaching, visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise.' There are indeed my fellow monks in the holy life who dwell knowing and seeing. If I, having gone forth in such a well-proclaimed Teaching and discipline, were to dwell lazy and heedless, that would not be proper for me.' He considers thus: 'My energy will be aroused and unsluggish, mindfulness will be established and unconfused, the body will be calm and not excited, the mind will be concentrated and fully focused.' He, making the Teaching itself the authority, abandons the unwholesome, develops the wholesome, abandons the blameworthy, develops the blameless, he maintains himself pure. This is called, monks, taking the Teaching as authority. These, monks, are the three authorities."

The Chapter on Divine Messengers is fourth.

Its summary:

5.

The Minor Chapter

1.

The Discourse on Presence

41. "Through the presence of three things, monks, a faithful son of good family generates much merit. Which three? Through the presence of faith, monks, a faithful son of good family generates much merit. Through the presence of a gift, monks, a faithful son of good family generates much merit. Through the presence of those worthy of offerings, monks, a faithful son of good family generates much merit. Through the presence of these three things, monks, a faithful son of good family generates much merit." The first.

2.

The Discourse on Three States

42. "Monks, a faithful and devoted person should be known by three states. With which three? He wishes to see those who are moral, he wishes to hear the Good Teaching, he dwells at home with a mind free from the stain of stinginess, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing. Monks, a faithful and devoted person should be known by these three states."

3.

The Discourse on Reasons

43. "Monks, considering three reasons, it is indeed fitting to teach the Teaching to others. Which three? One who teaches the Teaching becomes one who experiences the meaning and one who experiences the Teaching. One who hears the Teaching becomes one who experiences the meaning and one who experiences the Teaching. Both one who teaches the Teaching and one who hears the Teaching become ones who experience the meaning and ones who experience the Teaching. These, monks, are the three reasons, considering which it is indeed fitting to teach the Teaching to others." The third.

4.

The Discourse on the Talk Occurrence

44. "Monks, talk flows on by three states. With which three? One who teaches the Teaching becomes one who experiences the meaning and one who experiences the Teaching. One who hears the Teaching becomes one who experiences the meaning and one who experiences the Teaching. Both one who teaches the Teaching and one who hears the Teaching become ones who experience the meaning and ones who experience the Teaching. Monks, talk flows on by these three states." The fourth.

5.

The Discourse on the Wise Person

45. "There are, monks, these three things laid down by the wise, laid down by good persons. What three? Giving, monks, is laid down by the wise, laid down by good persons. Going forth, monks, is laid down by the wise, laid down by good persons. Attendance upon mother and father, monks, is laid down by the wise, laid down by good persons. These, monks, are the three things laid down by the wise, laid down by good persons."

6.

The Discourse about the Virtuous One

46. "When, monks, moral ones gone forth dwell in dependence on a village or a market town. There human beings generate much merit by three means. With which three? By body, by speech, by mind. When, monks, moral ones gone forth dwell in dependence on a village or a market town. There human beings generate much merit by these three means." The sixth.

7.

The Discourse on the Characteristics of the Conditioned

47. "There are, monks, these three characteristics of the conditioned phenomenon. What three? Arising is evident, passing away is evident, change in its duration is evident. These, monks, are the three characteristics of the conditioned phenomenon." The seventh.

8.

The Discourse on the Characteristics of the Unconditioned

48. "There are, monks, these three characteristics of the unconditioned of the unconditioned. What three? No arising is evident, no passing away is evident, no change in its duration is evident. These, monks, are the three characteristics of the unconditioned of the unconditioned." The eighth.

9.

The Discourse on the King of Mountains

49. "In dependence on the Himalaya, monks, the king of mountains, great sal trees grow with three kinds of growth. Which three? They grow with branches, leaves and foliage, they grow with bark and outer bark, they grow with softwood and heartwood. In dependence on the Himalaya, monks, the king of mountains, great sal trees grow with these three kinds of growth.

"Just so, monks, in dependence on a faithful head of family, the people within grow with three kinds of growth. Which three? They grow in faith, they grow in morality, they grow in wisdom. In dependence on a faithful head of family, monks, the people within grow with these three kinds of growth."

10.

The Discourse on Making an Ardent Effort

50. "Monks, ardour is to be done in three states. With which three? Ardour is to be done for the non-arising of unarisen evil unwholesome mental states, ardour is to be done for the arising of unarisen wholesome mental states, ardour is to be done for the endurance of arisen bodily feelings that are painful, sharp, rough, severe, disagreeable, unpleasant, and life-threatening. Monks, ardour is to be done in these three states.

"When, monks, a monk makes ardour for the non-arising of unarisen evil unwholesome mental states, makes ardour for the arising of unarisen wholesome mental states, makes ardour for the endurance of arisen bodily feelings that are painful, sharp, rough, severe, disagreeable, unpleasant, and life-threatening. This is called, monks, a monk who is ardent, prudent, mindful, rightly for the making an end of suffering." The tenth.

11.

The Discourse on the Great Bandit

51. "Monks, a great thief possessed of three factors breaks into houses, carries off plunder, commits robbery, and stands in ambush on the highway. With which three? Here, monks, a great thief is dependent on unevenness, dependent on thickets, and dependent on the powerful. And how, monks, is a great thief dependent on unevenness? Here, monks, a great thief is dependent on a river fastness or a mountain precipice. Thus, monks, a great thief is dependent on unevenness.

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

"And how, monks, is a great thief dependent on the powerful? Here, monks, a great thief is dependent on kings or the king's chief ministers. He thinks thus: 'If anyone says anything about me, these kings or chief ministers of mine will speak in my defence, pleading my case.' If anyone says anything about him, those kings or chief ministers speak in his defence, pleading his case. Thus, monks, a great thief is dependent on the powerful. These, monks, are the three factors possessed of which a great thief breaks into houses, carries off plunder, commits robbery, and stands in ambush on the highway.

"Just so, monks, an evil monk possessed of three factors maintains himself injured and damaged, is blameable and censurable by the wise, and generates much demerit. With which three? Here, monks, an evil monk is dependent on unevenness, dependent on thickets, and dependent on the powerful.

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

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

"And how, monks, is an evil monk dependent on the powerful? Here, monks, an evil monk is dependent on kings or the king's chief ministers. He thinks thus: 'If anyone says anything about me, these kings or chief ministers of mine will speak in my defence, pleading my case.' If anyone says anything about him, those kings or chief ministers speak in his defence, pleading his case. Thus, monks, an evil monk is dependent on the powerful. Monks, an evil monk possessed of these three qualities maintains himself injured and damaged, is blameable and censurable by the wise, and generates much demerit." The eleventh.

The Minor Chapter is fifth.

Its summary:

The first fifty is complete.

2.

The Second Fifty

1.

The Chapter on Brahmins

1.

The First Discourse on Two Brahmins

52. Then two brahmins, old, aged, advanced in years, having traversed the span of life, having reached the final stage of life, one hundred and twenty years old by birth, approached the Blessed One; having approached, they exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, they sat down to one side. Seated to one side, those brahmins said this to the Blessed One - "We are, Master Gotama, brahmins, old, aged, advanced in years, having traversed the span of life, having reached the final stage of life, one hundred and twenty years old by birth; and we have not done what is good, have not done what is wholesome, have not made a shelter for the fearful. Let Master Gotama exhort us, let Master Gotama instruct us for what would be for our welfare and happiness for a long time."

"Truly you, brahmins, are old, aged, advanced in years, having traversed the span of life, having reached the final stage of life, one hundred and twenty years old by birth; and you have not done what is good, have not done what is wholesome, have not made a shelter for the fearful. This world, brahmins, is being carried away by ageing, by illness, by death. When the world is thus being carried away, brahmins, by ageing, by illness, by death, whoever here has self-control by body, self-control by speech, self-control by mind, that is for one who has departed a shelter and a rock cell and an island and a refuge and an ultimate goal."

2.

The Second Discourse on Two Brahmins

53. Then two brahmins, old, aged, advanced in years, having traversed the span of life, having reached the final stage of life, one hundred and twenty years old by birth, approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those brahmins said this to the Blessed One - "We are, Master Gotama, brahmins, old, aged, advanced in years, having traversed the span of life, having reached the final stage of life, one hundred and twenty years old by birth; and we have not done what is good, have not done what is wholesome, have not made a shelter for the fearful. Let Master Gotama exhort us, let Master Gotama instruct us for what would be for our welfare and happiness for a long time."

"Truly you, brahmins, are old, aged, advanced in years, having traversed the span of life, having reached the final stage of life, one hundred and twenty years old by birth; and you have not done what is good, have not done what is wholesome, have not made a shelter for the fearful. This world, brahmins, is burning with ageing, with illness, with death. When the world is thus burning, brahmins, with ageing, with illness, with death, whoever here has self-control by body, self-control by speech, self-control by mind, that is for one who has departed a shelter and a rock cell and an island and a refuge and an ultimate goal."

3.

The Discourse about a Certain Brahmin

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

"One who is lustful, brahmin, overcome by lust, with mind consumed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure. When lust has been abandoned, one does not intend for his own affliction, does not intend for the affliction of others, does not intend for the affliction of both, and does not experience mental suffering and displeasure. In this way too, brahmin, the Teaching is visible here and now. Etc.

"One who is hateful, brahmin, overcome by hate, with mind consumed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure. When hate has been abandoned, one does not intend for his own affliction, does not intend for the affliction of others, does not intend for the affliction of both, and does not experience mental suffering and displeasure. In this way too, brahmin, the Teaching is visible here and now. Etc.

"One who is deluded, brahmin, overcome by delusion, with mind consumed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure. When delusion has been abandoned, one does not intend for his own affliction, does not intend for the affliction of others, does not intend for the affliction of both, and does not experience mental suffering and displeasure. Thus, brahmin, the Teaching is visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the wise."

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

4.

The Discourse with a Wanderer

55. Then a certain brahmin wandering ascetic approached the Blessed One; having approached, etc. Seated to one side, that brahmin wandering ascetic said this to the Blessed One - "'The Teaching is visible here and now, the Teaching is visible here and now', Master Gotama, is said. In what respect, Master Gotama, is the Teaching visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the wise?"

"One who is lustful, brahmin, overcome by lust, with mind consumed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure. When lust has been abandoned, one does not intend for his own affliction, does not intend for the affliction of others, does not intend for the affliction of both, and does not experience mental suffering and displeasure.

"One who is lustful, brahmin, overcome by lust, with mind consumed, practises misconduct by body, practises misconduct by speech, practises misconduct by mind. When lust has been abandoned, one does not practise misconduct by body, does not practise misconduct by speech, does not practise misconduct by mind.

"One who is lustful, brahmin, overcome by lust, with mind consumed, does not understand one's own welfare as it really is, does not understand the welfare of others as it really is, does not understand the welfare of both as it really is. When lust has been abandoned, one understands one's own welfare as it really is, understands the welfare of others as it really is, understands the welfare of both as it really is. In this way too, brahmin, the Teaching is visible here and now. Etc.

"One who is hateful, brahmin, by hate, etc. One who is deluded, brahmin, overcome by delusion, with mind consumed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure. When delusion has been abandoned, one does not intend for his own affliction, does not intend for the affliction of others, does not intend for the affliction of both, and does not experience mental suffering and displeasure.

"One who is deluded, brahmin, overcome by delusion, with mind consumed, practises misconduct by body, practises misconduct by speech, practises misconduct by mind. When delusion has been abandoned, one does not practise misconduct by body, does not practise misconduct by speech, does not practise misconduct by mind.

"One who is deluded, brahmin, overcome by delusion, with mind consumed, does not understand one's own welfare as it really is, does not understand the welfare of others as it really is, does not understand the welfare of both as it really is. When delusion has been abandoned, one understands one's own welfare as it really is, understands the welfare of others as it really is, understands the welfare of both as it really is. Thus, brahmin, the Teaching is visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the wise."

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

5.

The Discourse on the Quenched

56. Then the brahmin Jāṇussoṇi approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the brahmin Jāṇussoṇi said this to the Blessed One - "'Nibbāna visible here and now, Nibbāna visible here and now', Master Gotama, is said. In what respect, Master Gotama, is Nibbāna visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the wise?"

"One who is lustful, brahmin, overcome by lust, with mind consumed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure. When lust has been abandoned, one does not intend for his own affliction, does not intend for the affliction of others, does not intend for the affliction of both, and does not experience mental suffering and displeasure. In this way too, brahmin, Nibbāna is visible here and now.

"One who is hateful, brahmin, etc. One who is deluded, brahmin, overcome by delusion, with mind consumed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure. When delusion has been abandoned, one does not intend for his own affliction, does not intend for the affliction of others, does not intend for the affliction of both, and does not experience mental suffering and displeasure. In this way too, brahmin, Nibbāna is visible here and now.

"When, brahmin, one experiences the complete elimination of lust, experiences the complete elimination of hate, experiences the complete elimination of delusion; thus, brahmin, Nibbāna is visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the wise." "Excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life." The fifth.

6.

The Discourse on Disintegration

57. Then a certain wealthy brahmin approached the Blessed One, etc. Seated to one side, that wealthy brahmin said this to the Blessed One - "I have heard this, Master Gotama, from brahmins of former times, senior, elderly, teachers and teachers' teachers, when they speak - 'Formerly, methinks, this world was as filled with human beings as Avīci, with villages, market towns, and royal cities so close that a cock could fly from one to another.' What now, Master Gotama, is the cause, what is the condition, by which now there is destruction of human beings, diminution is evident, villages become non-villages, market towns become non-market towns, cities become non-cities, countryside becomes non-countryside?"

"Now, brahmin, human beings are infatuated with unrighteous lust, overpowered by unrighteous greed, overcome by wrong conduct. They, infatuated with unrighteous lust, overpowered by unrighteous greed, overcome by wrong conduct, having taken sharp knives, deprive one another of life; because of that many human beings die. This too, brahmin, is the cause, this is the condition, by which now there is destruction of human beings, diminution is evident, villages become non-villages, market towns become non-market towns, cities become non-cities, countryside becomes non-countryside.

"Furthermore, brahmin, now human beings are infatuated with unrighteous lust, overpowered by unrighteous greed, overcome by wrong conduct. For them who are infatuated with unrighteous lust, overpowered by unrighteous greed, overcome by wrong conduct, the rain god does not send down proper showers. Because of that there is famine, poor crops, mildew, and subsistence by food tickets. Because of that many human beings die. This too, brahmin, is the cause, this is the condition, by which now there is destruction of human beings, diminution is evident, villages become non-villages, market towns become non-market towns, cities become non-cities, countryside becomes non-countryside.

"Furthermore, brahmin, now human beings are infatuated with unrighteous lust, overpowered by unrighteous greed, overcome by wrong conduct. For them who are infatuated with unrighteous lust, overpowered by unrighteous greed, overcome by wrong conduct, the demons release fierce non-human spirits; because of that many human beings die. This too, brahmin, is the cause, this is the condition, by which now there is destruction of human beings, diminution is evident, villages become non-villages, market towns become non-market towns, cities become non-cities, countryside becomes non-countryside."

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

7.

The Discourse to Vacchagotta

58. Then the wandering ascetic Vacchagotta approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the wandering ascetic Vacchagotta said this to the Blessed One - "I have heard this, Master Gotama, the ascetic Gotama says thus - 'Gifts should be given only to me, gifts should not be given to others; gifts should be given only to my disciples, gifts should not be given to the disciples of others; only what is given to me is of great fruit, what is given to others is not of great fruit; only what is given to my disciples is of great fruit, what is given to the disciples of others is not of great fruit.' Those who, Master Gotama, say thus 'The ascetic Gotama says thus - gifts should be given only to me, gifts should not be given to others. Gifts should be given only to my disciples, gifts should not be given to the disciples of others. Only what is given to me is of great fruit, what is given to others is not of great fruit. Only what is given to my disciples is of great fruit, what is given to the disciples of others is not of great fruit.' Are they speaking what has been said by Master Gotama, and do they not misrepresent Master Gotama with what is untrue, and do they explain what is in conformity with the Teaching, and does no reasonable counter-argument come to a blameworthy position? For we do not wish to misrepresent Master Gotama."

"Those who, Vaccha, say thus - 'The ascetic Gotama says thus - gifts should be given only to me, etc. what is given to the disciples of others is not of great fruit' - they are not speaking what has been said by me. And they misrepresent me with what is non-existent and untrue. Whoever, Vaccha, prevents another who is giving a gift, he creates an obstacle for three, he is a danger to three. Which three? He creates an obstacle to merit for the donor, he creates an obstacle to gain for the recipients, and already his self is injured and harmed. Whoever, Vaccha, prevents another who is giving a gift, he creates an obstacle for these three, he is a danger to three.

"But I, Vaccha, say thus - whatever living beings there are in a cesspool or in a sewer, whoever throws there the washings of a pot or the washings of a bowl - 'May the living beings there sustain themselves by that' - on that account, Vaccha, I say there is a coming of merit. What then to say of a human being! And further, Vaccha, I say what is given to one who is moral is of great fruit, not so to one who is immoral, and he has abandoned five factors and is endowed with five factors.

"What five factors have been abandoned? Sensual desire has been abandoned, anger has been abandoned, sloth and torpor have been abandoned, restlessness and remorse have been abandoned, sceptical doubt has been abandoned. These five factors have been abandoned.

"With which five factors is he endowed? He is endowed with the aggregate of morality of one beyond training, he is endowed with the aggregate of concentration of one beyond training, he is endowed with the aggregate of wisdom of one beyond training, he is endowed with the aggregate of liberation of one beyond training, he is endowed with the aggregate of knowledge and vision of liberation of one beyond training; he is endowed with these five factors. Thus what is given to one who has abandoned five factors and is endowed with five factors is of great fruit, I say."

8.

The Discourse with Tikaṇṇa

59. Then the brahmin Tikaṇṇa approached the Blessed One; having approached, together with the Blessed One... etc. Seated to one side, the brahmin Tikaṇṇa, in the presence of the Blessed One, praised the brahmins who possess the threefold true knowledge - "Thus are the brahmins who possess the threefold true knowledge, such are the brahmins who possess the threefold true knowledge."

"In what way, brahmin, do brahmins declare a brahmin to be one who possesses the threefold true knowledge?" "Here, Master Gotama, a brahmin is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth; he is a reciter, a bearer of the sacred texts, who has mastered the three Vedas together with their vocabularies and rituals, phonology and etymology, and the histories as a fifth, learned in verse, a grammarian, fully versed in worldly knowledge and the marks of a great man. Thus indeed, Master Gotama, brahmins declare one to possess the threefold true knowledge."

"In one way, brahmin, brahmins declare a brahmin to possess the threefold true knowledge, but in another way one possesses the threefold true knowledge in the Noble One's discipline." "In what way, Master Gotama, does one possess the threefold true knowledge in the Noble One's discipline? It would be good if Master Gotama would teach me the Teaching in such a way that one possesses the threefold true knowledge in the Noble One's discipline." "If so, brahmin, listen, pay close attention; I will speak." "Yes, sir," the brahmin Tikaṇṇa assented to the Blessed One. The Blessed One said this -

"Here, brahmin, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. With the subsiding of applied and sustained thought, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. With the fading away of rapture, he dwells equanimous, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. With the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, he enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity.

"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of recollecting past lives. He recollects manifold past lives, as follows - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many cosmic cycles of universe-contraction, many cosmic cycles of universe-expansion, many cosmic cycles of universe-contraction and expansion - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there. There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives. This is his first true knowledge attained; ignorance was destroyed, true knowledge arose; darkness was destroyed, light arose, as happens for one dwelling diligent, ardent, and resolute.

"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of the passing away and rebirth of beings. With the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions - 'These beings indeed, sirs, endowed with bodily misconduct, etc. endowed with mental misconduct, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views, upon the body's collapse at death, they have arisen in a realm of misery, an unfortunate realm, a nether world, in hell. But these beings, sirs, endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, not revilers of the noble ones, holding right views, undertaking actions based on right views, upon the body's collapse at death, they have arisen in a fortunate realm, in a heavenly world.' Thus with the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions. This is his second true knowledge attained; ignorance was destroyed, true knowledge arose; darkness was destroyed, light arose, as happens for one dwelling diligent, ardent, and resolute.

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

"Thus, brahmin, in the Noble One's discipline one becomes a possessor of the threefold true knowledge." "In one way, Master Gotama, is the possessor of the threefold knowledge of the brahmins, and in another way is the possessor of the threefold true knowledge in the Noble One's discipline. And moreover, Master Gotama, the possessor of the threefold knowledge of the brahmins is not worth a sixteenth fraction of the possessor of the threefold true knowledge in the Noble One's discipline."

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

9.

The Discourse to Jāṇussoṇi

60. Then the brahmin Jāṇussoṇi approached the Blessed One; having approached, together with the Blessed One... etc. Seated to one side, the brahmin Jāṇussoṇi said this to the Blessed One - "For whoever, Master Gotama, has a sacrifice or a memorial offering or a pot of boiled rice or a gift, one should give a gift to brahmins who possess the threefold true knowledge." "In what way, brahmin, do brahmins declare one to possess the threefold true knowledge?" "Here, Master Gotama, a brahmin is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth; he is a reciter, a bearer of the sacred texts, who has mastered the three Vedas together with their vocabularies and rituals, phonology and etymology, and the histories as a fifth, learned in verse, a grammarian, fully versed in worldly knowledge and the marks of a great man. Thus indeed, Master Gotama, brahmins declare one to possess the threefold true knowledge."

"In one way, brahmin, brahmins declare a brahmin to possess the threefold true knowledge, but in another way one possesses the threefold true knowledge in the Noble One's discipline." "In what way, Master Gotama, does one possess the threefold true knowledge in the Noble One's discipline? It would be good if Master Gotama would teach me the Teaching in such a way that one possesses the threefold true knowledge in the Noble One's discipline." "If so, brahmin, listen, pay close attention; I will speak." "Yes, sir," the brahmin Jāṇussoṇi assented to the Blessed One. The Blessed One said this -

"Here again, brahmin, a monk, quite secluded from sensual pleasures... etc. he enters and dwells in the fourth meditative absorption.

"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of recollecting past lives. He recollects manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he recollects manifold past lives. This is his first true knowledge attained; ignorance was destroyed, true knowledge arose; darkness was destroyed, light arose, as happens for one dwelling diligent, ardent, and resolute.

"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of the passing away and rebirth of beings. With the divine eye, which is pure and surpasses the human, etc. he understands beings according to their actions. This is his second true knowledge attained; ignorance was destroyed, true knowledge arose; darkness was destroyed, light arose, as happens for one dwelling diligent, ardent, and resolute.

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

"Thus, brahmin, in the Noble One's discipline one becomes a possessor of the threefold true knowledge." "In one way, Master Gotama, is the possessor of the threefold knowledge of the brahmins, and in another way is the possessor of the threefold true knowledge in the Noble One's discipline. And moreover, Master Gotama, the possessor of the threefold knowledge of the brahmins is not worth a sixteenth fraction of the possessor of the threefold true knowledge in the Noble One's discipline."

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

10.

The Discourse to Saṅgārava

61. Then the brahmin Saṅgārava approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Saṅgārava said this to the Blessed One - "We are, Master Gotama, brahmins by name. We perform sacrifices and we cause others to perform sacrifices. Therein, Master Gotama, whoever performs a sacrifice and whoever causes others to perform a sacrifice, all of them have entered upon a meritorious practice connected with many bodies, that is to say, on account of the sacrifice. But whoever, Master Gotama, having gone forth from home into homelessness from whatever family, tames only himself, calms only himself, brings only himself to final quenching, thus this one has entered upon a meritorious practice connected with one body only, that is to say, on account of the going forth."

"If so, brahmin, I will ask you a question about this very matter. As it pleases you, so you should answer it. What do you think, brahmin, here a Tathāgata arises in the world, a Worthy One, a Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One. He speaks thus: 'Come, this is the path, this is the practice, practicing which I, having realised by direct knowledge myself, proclaim the unsurpassed goal grounded in the holy life; come, you too practice thus, so that practicing thus you too, having realised by direct knowledge yourselves, having attained the unsurpassed goal grounded in the holy life, will dwell therein.' Thus this Teacher teaches the Teaching, and others proceed towards that goal, and they are many hundreds, many thousands, many hundreds of thousands.

"What do you think, brahmin, this being so, is this a meritorious practice connected with one body or connected with many bodies, that is to say, on account of the going forth?" "This too, Master Gotama, this being so, is a meritorious practice connected with many bodies, that is to say, on account of the going forth."

When this was said, the Venerable Ānanda said this to the brahmin Saṅgārava - "Of these two practices, brahmin, which practice do you prefer as requiring less effort, requiring less exertion, of greater fruit, and of greater benefit?" When this was said, the brahmin Saṅgārava said this to the Venerable Ānanda - "Just as Master Gotama and Master Ānanda. These are honourable to me, these are praiseworthy to me."

For the second time the Venerable Ānanda said this to the brahmin Saṅgārava - "I am not asking you thus, brahmin - 'Who are honourable to you, who are praiseworthy to you?' I am asking you thus, brahmin - 'Of these two practices, brahmin, which practice do you prefer as requiring less effort, requiring less exertion, of greater fruit, and of greater benefit?'" For the second time the brahmin Saṅgārava said this to the Venerable Ānanda - "Just as Master Gotama and Master Ānanda. These are honourable to me, these are praiseworthy to me."

For the third time the Venerable Ānanda said this to the brahmin Saṅgārava - "I am not asking you thus, brahmin - 'Who are honourable to you, who are praiseworthy to you?' I am asking you thus, brahmin - 'Of these two practices, brahmin, which practice do you prefer as requiring less effort, requiring less exertion, of greater fruit, and of greater benefit?'" For the third time the brahmin Saṅgārava said this to the Venerable Ānanda - "Just as Master Gotama and Master Ānanda. These are honourable to me, these are praiseworthy to me."

Then this occurred to the Blessed One: "Up to the third time the brahmin Saṅgārava, when asked a reasonable question by Ānanda, evades and does not answer. What if I were to set him free?" Then the Blessed One said this to the brahmin Saṅgārava - "What discussion arose today, brahmin, among the king's men seated together assembled in the royal inner palace?" "This discussion arose today, Master Gotama, among the king's men seated together assembled in the royal inner palace - 'Formerly there were fewer monks and more displayed the wonder of supernormal power through super-human achievement; but now there are more monks and fewer display the wonder of supernormal power through super-human achievement.' This discussion arose today, Master Gotama, among the king's men seated together assembled in the royal inner palace."

"There are these three wonders, brahmin. What three? The wonder of supernormal power, the wonder of mind-reading, the wonder of instruction. And what, brahmin, is the wonder of supernormal power? Here, brahmin, a certain one experiences the various kinds of supernormal power - 'Having been one, he becomes many; having been many, he becomes one; appearing and vanishing; he goes unhindered through walls, through ramparts, through mountains, just as through space; he dives in and out of the earth just as in water; he goes on water without breaking it just as on earth; he travels cross-legged through space just as a winged bird; he fondles and strokes with his hand even the moon and sun, so mighty and powerful; he exercises mastery with his body even as far as the Brahma world.' This is called, brahmin, the wonder of supernormal power.

"And what, brahmin, is the wonder of mind-reading? Here, brahmin, a certain one announces by means of a sign - 'Thus is your mind, in this way is your mind, such is your thought.' Even if he announces much, it is just so, not otherwise.

"Here again, brahmin, a certain one does not indeed announce by means of a sign, but having heard the sound of human beings or spirits or deities, he announces - 'Thus is your mind, in this way is your mind, such is your thought.' Even if he announces much, it is just so, not otherwise.

"Here again, brahmin, a certain one does not indeed announce by means of a sign, nor does he announce having heard the sound of human beings or spirits or deities, but having heard the sound of the diffusion of applied thought of one who is applying thought and examining, he announces - 'Thus is your mind, in this way is your mind, such is your thought.' Even if he announces much, it is just so, not otherwise.

"Here again, brahmin, a certain one does not indeed announce by means of a sign, nor does he announce having heard the sound of human beings or spirits or deities, nor does he announce having heard the sound of the diffusion of applied thought of one who is applying thought and examining, but having encompassed with his own mind the mind of one who has attained concentration without applied thought and without sustained thought, he understands - 'According to how this venerable one's mental activities are directed, immediately after this consciousness he will think this particular applied thought.' Even if he announces much, it is just so, not otherwise. This is called, brahmin, the wonder of mind-reading.

"And what, brahmin, is the wonder of instruction? Here, brahmin, a certain one instructs thus - 'Think in this way, do not think in that way; attend to the mind in this way, do not attend to the mind in that way; abandon this, enter upon and dwell in this.' This is called, brahmin, the wonder of instruction. These, brahmin, are the three wonders. Of these three wonders, brahmin, which wonder do you prefer as more brilliant and more sublime?"

"Therein, Master Gotama, as to this wonder where a certain one experiences the various kinds of supernormal power, etc. he exercises mastery with his body even as far as the Brahma world - this wonder, Master Gotama, whoever performs it, he alone experiences it, whoever performs it, it belongs to him alone. This wonder, Master Gotama, appears to me to be like magic.

"As to this wonder, Master Gotama, where a certain one announces by means of a sign - 'Thus is your mind, in this way is your mind, such is your thought' - even if he announces much, it is just so, not otherwise. Here again, Master Gotama, a certain one does not indeed announce by means of a sign, but having heard the sound of human beings or spirits or deities, he announces, etc. nor does he announce having heard the sound of human beings or spirits or deities, but having heard the sound of the diffusion of applied thought of one who is applying thought and examining, he announces, etc. nor does he announce having heard the sound of the diffusion of applied thought of one who is applying thought and examining, but having encompassed with his own mind the mind of one who has attained concentration without applied thought and without sustained thought, he understands - 'According to how this venerable one's mental activities are directed, immediately after this consciousness he will think this particular applied thought' - even if he announces much, it is just so, not otherwise. This wonder too, Master Gotama, whoever performs it, he alone experiences it, whoever performs it, it belongs to him alone. This wonder too, Master Gotama, appears to me to be like magic.

"But this wonder, Master Gotama, where someone instructs thus - 'Think in this way, do not think in that way; attend to the mind in this way, do not attend to the mind in that way; abandon this, enter upon and dwell in this.' This wonder alone, Master Gotama, I prefer of these three wonders as more brilliant and more sublime.

"It is wonderful, Master Gotama, it is marvellous, Master Gotama! How well spoken is this by Master Gotama, and we remember Master Gotama as endowed with these three wonders. For Master Gotama experiences the various kinds of supernormal power, etc. he exercises mastery with his body even as far as the Brahma world; for Master Gotama, having encompassed with his own mind the mind of one who has attained concentration without applied thought and without sustained thought, understands - 'According to how this venerable one's mental activities are directed, immediately after this consciousness he will think this particular applied thought.' For Master Gotama instructs thus - 'Think in this way, do not think in that way; attend to the mind in this way, do not attend to the mind in that way; abandon this, enter upon and dwell in this.'"

"Certainly indeed, brahmin, this speech has been spoken by you having approached and accused; But I will explain to you. For I, brahmin, experience the various kinds of supernormal power, etc. I exercise mastery with my body even as far as the Brahma world. For I, brahmin, having encompassed with my own mind the mind of one who has attained concentration without applied thought and without sustained thought, understand - 'According to how this venerable one's mental activities are directed, immediately after this consciousness he will think this particular applied thought.' For I, brahmin, instruct thus - 'Think in this way, do not think in that way; attend to the mind in this way, do not attend to the mind in that way; abandon this, enter upon and dwell in this.'"

"But is there, Master Gotama, even one other monk who is endowed with these three wonders, apart from Master Gotama?" "Not just one hundred, brahmin, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are the monks who are endowed with these three wonders." "But where, Master Gotama, are those monks dwelling now?" "In this very community of monks, brahmin."

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

The Chapter on Brahmins is first.

Its summary:

2.

The Great Chapter

1.

The Discourse on the Sectarians and So Forth

62. "There are, monks, these three spheres of sectarian doctrines which, when questioned by the wise, when cross-examined, when admonished, even going to the furthest extent, remain established in non-action. What three? There are, monks, some ascetics and brahmins who hold such views and such opinions - 'Whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by what was done in the past.' There are, monks, some ascetics and brahmins who hold such views and such opinions - 'Whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by the creation of a lord.' There are, monks, some ascetics and brahmins who hold such views and such opinions - 'Whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is without cause and without condition.'

"Therein, monks, as to those ascetics and brahmins who hold such views and such opinions - 'Whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by what was done in the past' - having approached them, I speak thus - 'Is it true that you venerable ones hold such views and such opinions - whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by what was done in the past?' And when thus questioned by me, they acknowledge 'yes.' Then I speak thus - 'Then, venerable ones, you will be killers of living beings because of what was done in the past, you will be takers of what is not given because of what was done in the past, you will be non-practitioners of the holy life because of what was done in the past, you will be liars because of what was done in the past, you will be speakers of divisive speech because of what was done in the past, you will be speakers of harsh speech because of what was done in the past, you will be idle chatterers because of what was done in the past, you will be covetous because of what was done in the past, you will have minds of ill-will because of what was done in the past, you will hold wrong views because of what was done in the past.'

"But, monks, for those who return to what was done in the past as having substance, there is no desire or effort, or 'this is to be done' or 'this is not to be done.' Thus, when what is to be done and what is not to be done is not found as true and reliable, for those who dwell unmindful and unguarded, there is no individually valid claim to be ascetics. This, monks, is my first reasonable refutation of those ascetics and brahmins who hold such views and such opinions.

"Therein, monks, as to those ascetics and brahmins who hold such views and such opinions - 'Whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by the creation of a lord' - having approached them, I speak thus - 'Is it true that you venerable ones hold such views and such opinions - whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by the creation of a lord?' And when thus questioned by me, they acknowledge 'yes.' Then I speak thus - 'Then, venerable ones, you will be killers of living beings because of the creation of a lord, you will be takers of what is not given because of the creation of a lord, you will be non-practitioners of the holy life because of the creation of a lord, you will be liars because of the creation of a lord, you will be speakers of divisive speech because of the creation of a lord, you will be speakers of harsh speech because of the creation of a lord, you will be idle chatterers because of the creation of a lord, you will be covetous because of the creation of a lord, you will have minds of ill-will because of the creation of a lord, you will hold wrong views because of the creation of a lord.'

"But, monks, for those who return to the creation of a lord as having substance, there is no desire or effort, or 'this is to be done' or 'this is not to be done.' Thus, when what is to be done and what is not to be done is not found as true and reliable, for those who dwell unmindful and unguarded, there is no individually valid claim to be ascetics. This, monks, is my second reasonable refutation of those ascetics and brahmins who hold such views and such opinions.

"Therein, monks, as to those ascetics and brahmins who hold such views and such opinions - 'Whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is without cause and without condition' - having approached them, I speak thus - 'Is it true that you venerable ones hold such views and such opinions - whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is without cause and without condition?' And when thus questioned by me, they acknowledge 'yes.' Then I speak thus - 'Then, venerable ones, you will be killers of living beings without cause and without condition, etc. you will hold wrong views without cause and without condition.'

"But, monks, for those who return to causelessness and conditionlessness as having substance, there is no desire or effort or 'this is to be done' or 'this is not to be done'. Thus, when what is to be done and what is not to be done is not found as true and reliable, for those who dwell unmindful and unguarded, there is no individually valid claim to be ascetics. This, monks, is my third reasonable refutation of those ascetics and brahmins who speak thus and hold such views.

"These, monks, are the three spheres of sectarian doctrines which, when questioned by the wise, when pressed, when admonished, even going to the extreme, remain in non-doing.

"But this, monks, is the Teaching taught by me that is unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise. And what, monks, is the Teaching taught by me that is unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise? 'These six elements' - monks, this is the Teaching taught by me that is unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise. 'These six sense bases of contact' - monks, this is the Teaching taught by me that is unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise. 'These eighteen mental explorations' - monks, this is the Teaching taught by me that is unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise. 'These four noble truths' - monks, this is the Teaching taught by me that is unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise.

"'These six elements' - monks, this is the Teaching taught by me that is unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise. Thus indeed this was said. Dependent on what was this said? There are these six elements, monks - the solid element, the liquid element, the heat element, the air element, the space element, the consciousness element. 'These six elements' - monks, this is the Teaching taught by me that is unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise. Thus what was said, this was said dependent on that.

"'These six sense bases of contact' - monks, this is the Teaching taught by me that is unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise. Thus indeed this was said. Dependent on what was this said? There are these six sense bases of contact, monks - the eye as a sense base of contact, the ear as a sense base of contact, the nose as a sense base of contact, the tongue as a sense base of contact, the body as a sense base of contact, the mind as a sense base of contact. 'These six sense bases of contact' - monks, this is the Teaching taught by me that is unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise. Thus what was said, this was said dependent on that.

"'These eighteen mental explorations' - monks, this is the Teaching taught by me that is unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise. Thus indeed this was said. Dependent on what was this said? Having seen a form with the eye, one explores a form that is a basis for pleasure, one explores a form that is a basis for displeasure, one explores a form that is a basis for equanimity; having heard a sound with the ear... Having smelled an odour with the nose. Having tasted a flavour with the tongue. Having touched a tangible object with the body. having cognised a mental object with the mind, one explores a mental object that is a basis for pleasure, one explores a mental object that is a basis for displeasure, one explores a mental object that is a basis for equanimity. 'These eighteen mental explorations' - monks, this is the Teaching taught by me that is unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise. Thus what was said, this was said dependent on that.

"'These are the four noble truths' - monks, this Teaching has been taught by me, unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise. Thus indeed this was said. Dependent on what was this said? Dependent on the six elements, monks, there is conception in a womb; when there is conception, there is mentality-materiality; with mentality-materiality as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling. For one who is experiencing, monks, I declare: 'This is suffering'; I declare: 'This is the origin of suffering'; I declare: 'This is the cessation of suffering'; I declare: 'This is the practice leading to the cessation of suffering'.

"And what, monks, is the noble truth of suffering? Birth is suffering, ageing is suffering, death is suffering, sorrow, lamentation, pain, displeasure, and anguish are suffering, not getting what one wishes for is also suffering. In brief, the five aggregates of clinging are suffering. This is called, monks, the noble truth of suffering.

"And what, monks, is the noble truth of the origin of suffering? With ignorance as condition, activities; with activities as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be. Thus is the origin of this whole mass of suffering. This is called, monks, the noble truth of the origin of suffering.

"And what, monks, is the noble truth of the cessation of suffering? But from the complete fading away and cessation of ignorance comes the cessation of activities; from the cessation of activities comes the cessation of consciousness; from the cessation of consciousness comes the cessation of mentality-materiality; from the cessation of mentality-materiality comes the cessation of the six sense bases; from the cessation of the six sense bases comes the cessation of contact; from the cessation of contact comes the cessation of feeling; from the cessation of feeling comes the cessation of craving; from the cessation of craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence; from the cessation of existence comes the cessation of birth; from the cessation of birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease. Thus is the cessation of this whole mass of suffering. This is called, monks, the noble truth of the cessation of suffering.

"And what, monks, is the noble truth of the practice leading to the cessation of suffering? It is just this noble eightfold path, as follows - right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called, monks, the noble truth of the practice leading to the cessation of suffering. 'These are the four noble truths' - monks, this Teaching has been taught by me, unrefuted, undefiled, blameless, not rejected by ascetics, brahmins, and the wise. Thus what was said, this was said dependent on that." The first.

63. "There are, monks, these three dangers where mother and son cannot help each other," the ignorant worldling speaks. What three? There comes a time, monks, when a great conflagration emerges. Now, monks, when a great conflagration has emerged, by that villages are burnt, market towns are burnt, cities are burnt. When villages are burning, when market towns are burning, when cities are burning, there a mother does not obtain her son, and a son does not obtain his mother. This, monks, is the first danger where mother and son cannot help each other, the ignorant worldling speaks.

"Furthermore, monks, there comes a time when a great rain cloud emerges. Now, monks, when a great rain cloud has emerged, a great flood arises. Now, monks, when a great flood has arisen, by that villages are swept away, market towns are swept away, cities are swept away. When villages are being swept away, when market towns are being swept away, when cities are being swept away, there a mother does not obtain her son, and a son does not obtain his mother. This, monks, is the second danger where mother and son cannot help each other, the ignorant worldling speaks.

"Furthermore, monks, there comes a time when there is danger, a forest uprising, and the country-folk, having mounted their vehicles, wander about. Now, monks, when there is danger, a forest uprising, when the country-folk, having mounted their vehicles, are wandering about, there a mother does not obtain her son, and a son does not obtain his mother. This, monks, is the third danger where mother and son cannot help each other, the ignorant worldling speaks. These, monks, are the three dangers where mother and son cannot help each other, the ignorant worldling speaks.

"But these three, monks, are indeed dangers where mother and son can help each other, yet the ignorant worldling speaks of them as dangers where mother and son cannot help each other. What three? There comes a time, monks, when a great conflagration emerges. Now, monks, when a great conflagration has emerged, by that villages are burnt, market towns are burnt, cities are burnt. When villages are burning, when market towns are burning, when cities are burning, there comes a time when at some time a mother obtains her son, and a son obtains his mother. This, monks, is the first danger where mother and son can indeed help each other, yet the ignorant worldling speaks of it as a danger where mother and son cannot help each other.

"Furthermore, monks, there comes a time when a great rain cloud emerges. Now, monks, when a great rain cloud has emerged, a great flood arises. Now, monks, when a great flood has arisen, by that villages are swept away, market towns are swept away, cities are swept away. When villages are being swept away, when market towns are being swept away, when cities are being swept away, there comes a time when at some time a mother obtains her son, and a son obtains his mother. This, monks, is the second danger where mother and son can indeed help each other, yet the ignorant worldling speaks of it as a danger where mother and son cannot help each other.

"Furthermore, monks, there comes a time when there is danger, a forest uprising, and the country-folk, having mounted their vehicles, wander about. Now, monks, when there is danger, a forest uprising, when the country-folk, having mounted their vehicles, are wandering about, there comes a time when at some time a mother obtains her son, and a son obtains his mother. This, monks, is the third danger where mother and son can indeed help each other, yet the ignorant worldling speaks of it as a danger where mother and son cannot help each other. "These, monks, are the three dangers where mother and son can indeed help each other, yet the ignorant worldling speaks of them as dangers where mother and son cannot help each other."

"There are, monks, these three fears where mother and son cannot help each other. What three? The fear of ageing, the fear of illness, the fear of death. Monks, a mother cannot obtain this for her son who is ageing - 'I am ageing, may my son not age'; or else a son cannot obtain this for his mother who is ageing - 'I am ageing, may my mother not age.'

Monks, a mother cannot obtain this for her son who is falling ill - 'I am falling ill, may my son not fall ill'; or else a son cannot obtain this for his mother who is falling ill - 'I am falling ill, may my mother not fall ill.'

Monks, a mother cannot obtain this for her son who is dying - 'I am dying, may my son not die'; or else a son cannot obtain this for his mother who is dying - 'I am dying, may my mother not die.' These, monks, are the three fears where mother and son cannot help each other.

There is, monks, a path, there is a practice that leads to the abandoning and transcendence of these three fears where mother and son can help each other and these three fears where mother and son cannot help each other. And what, monks, is the path, what is the practice that leads to the abandoning and transcendence of these three fears where mother and son can help each other and these three fears where mother and son cannot help each other? It is just this noble eightfold path, as follows - right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, monks, is the path, this is the practice that leads to the abandoning and transcendence of these three fears where mother and son can help each other and these three fears where mother and son cannot help each other. The second.

3.

The Discourse at Venāgapura

64. On one occasion the Blessed One was wandering on a journey among the Kosalans together with a large Community of monks, and arrived at a brahmin village of the Kosalans named Venāgapura. The brahmin householders of Venāgapura heard - "Indeed, my dear, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, has arrived at Venāgapura. And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. Good indeed is the seeing of such Worthy Ones."

Then the brahmin householders of Venāgapura approached the Blessed One; having approached, some paid respect to the Blessed One and sat down to one side; some exchanged friendly greetings with the Blessed One, and having concluded the pleasant and memorable talk, sat down to one side; some, having extended joined palms in salutation towards the Blessed One, sat down to one side; some, having announced their name and clan, sat down to one side; some, remaining silent, sat down to one side. Seated to one side, the brahmin Vacchagotta of Venāgapura said this to the Blessed One -

"It is wonderful, Master Gotama, it is marvellous, Master Gotama! How very clear are Master Gotama's faculties, how pure and bright is his complexion. Just as, Master Gotama, an autumn jujube fruit is pure and bright; just so are Master Gotama's faculties very clear, his complexion pure and bright. Just as, Master Gotama, a ripe palm fruit just released from its stalk is pure and bright; just so are Master Gotama's faculties very clear, his complexion pure and bright. Just as, Master Gotama, a gold coin of Jambu river gold, well-worked by a skilled goldsmith's son, skilfully refined in the furnace, placed on a pale-yellow blanket, shines and burns and is brilliant; just so are Master Gotama's faculties very clear, his complexion pure and bright. Those high and luxurious beds, Master Gotama, as follows - large couches, divans, woollen covers with long fleece, multicoloured spreads, white spreads, embroidered coverlets, quilts stuffed with cotton wool, spreads decorated with animal figures, rugs with fur on both sides, rugs with fur on one side, gem-studded coverlets, silk coverlets, grand carpets, elephant rugs, horse rugs, chariot rugs, spreads of antelope skins, spreads of kadali-deer hide, couches with awnings, couches with red cushions at both ends - surely Master Gotama is one who obtains at will, obtains without difficulty, obtains without trouble such high and luxurious beds."

"Those high and luxurious beds, brahmin, as follows - large couches, divans, woollen covers with long fleece, multicoloured spreads, white spreads, embroidered coverlets, quilts stuffed with cotton wool, spreads decorated with animal figures, rugs with fur on both sides, rugs with fur on one side, gem-studded coverlets, silk coverlets, grand carpets, elephant rugs, horse rugs, chariot rugs, spreads of antelope skins, spreads of kadali-deer hide, couches with awnings, couches with red cushions at both ends. Those are difficult to obtain for those who have gone forth, and even if obtained, they are not allowable.

"There are, brahmin, these three high and luxurious beds, of which I am now one who obtains at will, obtains without difficulty, obtains without trouble. What three? The divine high and luxurious bed, the brahmā high and luxurious bed, the noble high and luxurious bed. These, brahmin, are the three high and luxurious beds, of which I am now one who obtains at will, obtains without difficulty, obtains without trouble."

"But what, Master Gotama, is that divine high and luxurious bed, of which Master Gotama is now one who obtains at will, obtains without difficulty, obtains without trouble?" "Here, brahmin, when I dwell in dependence on a village or a market town, in the earlier period of the day, having dressed, taking my bowl and robe, I enter that very village or market town for almsfood. After the meal, having returned from the alms round, I enter the forest. Whatever grasses or leaves there are there, having gathered them together in one place, I sit down, folding my legs crosswise, directing my body upright, having established mindfulness in front of me. Quite secluded from sensual pleasures, secluded from unwholesome mental states, I enter and dwell in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion; with the subsiding of applied and sustained thought, I enter and dwell in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration; with the fading away of rapture, I dwell equanimous, mindful and fully aware, and experience happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - I enter and dwell in the third meditative absorption; with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, I enter and dwell in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. If, brahmin, being thus, I walk up and down, at that time my walking path is divine. If, brahmin, being thus, I stand, at that time my standing is divine. If, brahmin, being thus, I sit, at that time my seat is divine. If, brahmin, being thus, I lie down, at that time my high and luxurious bed is divine. This, brahmin, is the divine high and luxurious bed, of which I am now one who obtains at will, obtains without difficulty, obtains without trouble."

"It is wonderful, Master Gotama, it is marvellous, Master Gotama! Who else could be one who obtains at will, obtains without difficulty, obtains without trouble, such a divine high and luxurious bed, apart from Master Gotama!

"But what, Master Gotama, is that supreme high and luxurious bed, of which Master Gotama is now one who obtains at will, obtains without difficulty, obtains without trouble?" "Here, brahmin, when I dwell in dependence on a village or a market town, in the earlier period of the day, having dressed, taking my bowl and robe, I enter that very village or market town for almsfood. After the meal, having returned from the alms round, I enter the forest. Whatever grasses or leaves there are there, having gathered them together in one place, I sit down, folding my legs crosswise, directing my body upright, having established mindfulness in front of me. I dwell having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, I dwell having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. With a mind accompanied by compassion... etc. with a mind accompanied by altruistic joy... etc. I dwell having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, I dwell having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will. If I, brahmin, being thus, walk up and down, this is my supreme walking path at that time. If I, brahmin, being thus, stand... etc. sit down... etc. make my sleeping place, this is my supreme high and luxurious bed at that time. This, brahmin, is the supreme high and luxurious bed, of which I am now one who obtains at will, obtains without difficulty, obtains without trouble."

"It is wonderful, Master Gotama, it is marvellous, Master Gotama! Who else could be one who obtains at will, obtains without difficulty, obtains without trouble, such a supreme high and luxurious bed, apart from Master Gotama!

"But what, Master Gotama, is that noble high and luxurious bed, of which Master Gotama is now one who obtains at will, obtains without difficulty, obtains without trouble?" "Here, brahmin, when I dwell in dependence on a village or a market town, in the earlier period of the day, having dressed, taking my bowl and robe, I enter that very village or market town for almsfood. After the meal, having returned from the alms round, I enter the forest. Whatever grasses or leaves there are there, having gathered them together in one place, I sit down, folding my legs crosswise, directing my body upright, having established mindfulness in front of me. I know thus - 'Lust in me has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future; hate in me has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future; delusion in me has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future.' If I, brahmin, being thus, walk up and down, this is my noble walking path at that time. If I, brahmin, being thus, stand... etc. sit down... etc. make my sleeping place, this is my noble high and luxurious bed at that time. This, brahmin, is the noble high and luxurious bed, of which I am now one who obtains at will, obtains without difficulty, obtains without trouble."

"It is wonderful, Master Gotama, it is marvellous, Master Gotama! Who else could be one who obtains at will, obtains without difficulty, obtains without trouble, such a noble high and great bed, apart from Master Gotama!

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

4.

The Discourse about Sarabha

65. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. Now at that time a wandering ascetic named Sarabha had recently departed from this Teaching and discipline. He spoke thus in the assembly at Rājagaha - "The Teaching of the ascetics who are sons of the Sakyans has been understood by me. And having understood the Teaching of the ascetics who are sons of the Sakyans, I have departed from that Teaching and discipline." Then several monks, having dressed in the earlier period of the day, taking their bowls and robes, entered Rājagaha for almsfood. Those monks heard the wandering ascetic Sarabha speaking thus in the assembly at Rājagaha - "The Teaching of the ascetics who are sons of the Sakyans has been understood by me. And having understood the Teaching of the ascetics who are sons of the Sakyans, I have departed from that Teaching and discipline."

Then those monks, having walked for almsfood in Rājagaha, after the meal, having returned from their alms round, approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Venerable sir, a wandering ascetic named Sarabha has recently departed from this Teaching and discipline. He spoke thus in the assembly at Rājagaha - 'The Teaching of the ascetics who are sons of the Sakyans has been understood by me. And having understood the Teaching of the ascetics who are sons of the Sakyans, I have departed from that Teaching and discipline.' It would be good, venerable sir, if the Blessed One would approach the wanderers' park on the bank of the Sappinī, where the wandering ascetic Sarabha is, out of compassion." The Blessed One consented by silence.

Then the Blessed One, in the afternoon, having emerged from seclusion, approached the wanderers' park on the bank of the Sappinī, where the wandering ascetic Sarabha was; having approached, he sat down on the prepared seat. Having sat down, the Blessed One said this to the wandering ascetic Sarabha - "Is it true, Sarabha, that you speak thus - 'The Teaching of the ascetics who are sons of the Sakyans has been understood by me. And having understood the Teaching of the ascetics who are sons of the Sakyans, I have departed from that Teaching and discipline'?" When this was said, the wandering ascetic Sarabha remained silent.

For the second time the Blessed One said this to the wandering ascetic Sarabha - "Speak, Sarabha, how has the Teaching of the ascetics who are sons of the Sakyans been understood by you? If it is incomplete for you, I shall complete it. But if it is complete for you, I shall give thanks." For the second time the wandering ascetic Sarabha remained silent.

For the third time the Blessed One said this to the wandering ascetic Sarabha - "Speak, Sarabha, how has the Teaching of the ascetics who are sons of the Sakyans been understood by you? If it is incomplete for you, I shall complete it. But if it is complete for you, I shall give thanks." For the third time the wandering ascetic Sarabha remained silent.

Then those wandering ascetics said this to the wandering ascetic Sarabha - "Whatever indeed you, friend Sarabha, would request of the ascetic Gotama, that very thing the ascetic Gotama invites you to admonish. Speak, friend Sarabha, what have you understood of the teaching of the ascetics who are sons of the Sakyans? If it is incomplete for you, the ascetic Gotama will complete it. But if it is complete for you, the ascetic Gotama will give thanks." When this was said, the wandering ascetic Sarabha sat silent, downcast, with drooping shoulders, face cast down, brooding, without response.

Then the Blessed One, having understood that the wandering ascetic Sarabha had become silent, downcast, with drooping shoulders, with face cast down, pondering, bewildered, said this to those wandering ascetics -

"Whoever, wandering ascetics, should say to me thus - 'For you who acknowledge yourself as a perfectly Self-awakened One, these things have not been fully awakened to' - him I would there thoroughly cross-question, ask for reasons, and admonish. He indeed, being thoroughly cross-questioned by me, asked for reasons, and admonished, this is impossible, there is no chance, that he would not come to one of three states: he will evade the question with another, he will divert the discussion outside, and he will manifest irritation, hate, and displeasure, he will sit silent, downcast, with drooping shoulders, face cast down, brooding, without response, just as the wandering ascetic Sarabha.

"Whoever, wandering ascetics, should say to me thus - 'For you who acknowledge yourself as one who has eliminated the mental corruptions, these mental corruptions have not been eliminated' - him I would there thoroughly cross-question, ask for reasons, and admonish. He indeed, being thoroughly cross-questioned by me, asked for reasons, and admonished, this is impossible, there is no chance, that he would not come to one of three states: he will evade the question with another, he will divert the discussion outside, and he will manifest irritation, hate, and displeasure, he will sit silent, downcast, with drooping shoulders, face cast down, brooding, without response, just as the wandering ascetic Sarabha.

"Whoever, wandering ascetics, should say to me thus - 'The Teaching taught by you for whatever purpose, it does not lead one who practises it to the complete destruction of suffering' - him I would there thoroughly cross-question, ask for reasons, and admonish. He indeed, being thoroughly cross-questioned by me, asked for reasons, and admonished, this is impossible, there is no chance, that he would not come to one of three states: he will evade the question with another, he will divert the discussion outside, and he will manifest irritation, hate, and displeasure, he will sit silent, downcast, with drooping shoulders, face cast down, brooding, without response, just as the wandering ascetic Sarabha." Then the Blessed One, having roared the lion's roar three times at the wanderers' park on the bank of the Sappinī, departed through the sky.

Then those wandering ascetics, not long after the Blessed One had departed, assailed the wandering ascetic Sarabha from all sides with verbal goading - "Just as, friend Sarabha, an old jackal in a great forest, thinking 'I will roar the lion's roar,' howls only a jackal's howl, howls only a wretched howl; just so indeed you, friend Sarabha, except in the presence of the ascetic Gotama, thinking 'I will roar the lion's roar,' howl only a jackal's howl, howl only a wretched howl. Just as, friend Sarabha, a small hen, thinking 'I will crow a rooster's crow,' crows only a small hen's crow; just so indeed you, friend Sarabha, except in the presence of the ascetic Gotama, thinking 'I will crow a rooster's crow,' crow only a small hen's crow. Just as, friend Sarabha, a bull in an empty cow-shed imagines he should bellow deeply; just so indeed you, friend Sarabha, except in the presence of the ascetic Gotama, imagine you should bellow deeply." Then those wandering ascetics assailed the wandering ascetic Sarabha from all sides with verbal goading. The fourth.

5.

The Discourse to the Kesamuttis

66. Thus have I heard - On one occasion the Blessed One was wandering on a journey among the Kosalans together with a large Community of monks, and arrived at a market town of the Kālāmas named Kesamutta. The Kālāmas of Kesamutta heard - "Indeed, my dear, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, has arrived at Kesamutta. And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One, etc. Good indeed is the seeing of such Worthy Ones.'"

Then the Kālāmas of Kesamutta approached the Blessed One; having approached, some paid respect to the Blessed One and sat down to one side; some exchanged friendly greetings with the Blessed One, and having concluded the pleasant and memorable talk, sat down to one side; some, having extended joined palms in salutation towards the Blessed One, sat down to one side; some, having announced their name and clan, sat down to one side; some, remaining silent, sat down to one side. Seated to one side, those Kālāmas of Kesamutta said this to the Blessed One -

"There are, venerable sir, some ascetics and brahmins who come to Kesamutta. They explain and illuminate their own doctrine only, but they jeer at, scoff at, treat with contempt, and disparage the doctrines of others. Then again, venerable sir, other ascetics and brahmins come to Kesamutta. They too explain and illuminate their own doctrine only, but they jeer at, scoff at, treat with contempt, and disparage the doctrines of others. For us, venerable sir, there is indeed uncertainty, there is sceptical doubt - 'Which indeed of these venerable ascetics and brahmins speaks truth, which speaks falsely?'" "Indeed it is enough for you to be uncertain, Kālāmas, enough to have sceptical doubt. Sceptical doubt has arisen in you in a matter that should be doubted."

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

"What do you think, Kālāmas, does greed arising internally in a person arise for his welfare or for his harm?"

"For his harm, venerable sir."

"But this greedy male person, Kālāmas, overcome by greed, with mind consumed, kills living beings, takes what is not given, goes to another's wife, speaks falsely, and instigates others to do likewise, which is for his harm and suffering for a long time."

"Yes, venerable sir."

"What do you think, Kālāmas, does hate arising internally in a person arise for his welfare or for his harm?"

"For his harm, venerable sir."

"But this hateful male person, Kālāmas, overcome by hate, with mind consumed, kills living beings, takes what is not given, goes to another's wife, speaks falsely, and instigates others to do likewise, which is for his harm and suffering for a long time."

"Yes, venerable sir."

"What do you think, Kālāmas, when delusion arises internally in a person, does it arise for his welfare or for his harm?"

"For his harm, venerable sir."

"Now this deluded male person, Kālāmas, overcome by delusion, with mind consumed, kills living beings, takes what is not given, goes to another's wife, speaks falsely, and instigates others to do likewise, which is for his harm and suffering for a long time."

"Yes, venerable sir."

"What do you think, Kālāmas, are these mental states wholesome or unwholesome?"

"Unwholesome, venerable sir."

"Blameworthy or blameless?"

"Blameworthy, venerable sir."

"Censured by the wise or praised by the wise?"

"Censured by the wise, venerable sir."

"Complete and taken upon oneself, do they lead to harm and suffering, or not? Or how is it here?"

"Complete, venerable sir, and taken upon oneself, they lead to harm and suffering. Thus it is for us here."

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

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

"What do you think, Kālāmas, when non-greed arises internally in a person, does it arise for his welfare or for his harm?"

"For his welfare, venerable sir."

"Now this non-greedy male person, Kālāmas, not overcome by greed, with mind not consumed, does not kill living beings, does not take what is not given, does not go to another's wife, does not speak falsely, and does not instigate others to do likewise, which is for his welfare and happiness for a long time."

"Yes, venerable sir."

"What do you think, Kālāmas, when non-hate arises internally in a person, does it arise etc. when non-delusion arises internally in a person, does it arise etc. for his welfare and happiness."

"Yes, venerable sir."

"What do you think, Kālāmas, are these mental states wholesome or unwholesome?"

"Wholesome, venerable sir."

"Blameworthy or blameless?"

"Blameless, venerable sir."

"Censured by the wise or praised by the wise?"

"Praised by the wise, venerable sir."

"Complete and taken upon oneself, do they lead to welfare and happiness, or not? Or how is it here?"

"Complete, venerable sir, and taken upon oneself, they lead to welfare and happiness. Thus it is for us here."

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

"That noble disciple, Kālāmas, thus free from covetousness, free from ill-will, undeluded, fully aware, and mindful, dwells having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. With a mind accompanied by compassion... etc. with a mind accompanied by altruistic joy... etc. he dwells having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will.

"That noble disciple, Kālāmas, thus with a mind without enmity, thus with a mind without ill-will, thus with an undefiled mind, thus with a pure mind. For him, in this very life, four consolations are attained. 'If there is another world, if there is result and consequence of good and bad actions, then upon the body's collapse at death I will be reborn in a fortunate realm, in a heavenly world' - this is his first consolation attained.

'If there is no other world, if there is no result and consequence of good and bad actions, then in this very life I maintain myself without enmity, without ill-will, without trouble, happy' - this is his second consolation attained.

'If evil befalls one who does evil, but I do not intend evil towards anyone. Since I am not doing an evil deed, from where will suffering touch me?' - this is his third consolation attained.

'If evil does not befall one who does evil, then I regard myself as pure in both respects' - this is his fourth consolation attained.

"That noble disciple, Kālāmas, thus with a mind without enmity, thus with a mind without ill-will, thus with an undefiled mind, thus with a pure mind. For him, in this very life, these four consolations are attained."

"So it is, Blessed One, so it is, Fortunate One! That noble disciple, venerable sir, thus with a mind without enmity, thus with a mind without ill-will, thus with an undefiled mind, thus with a pure mind. For him, in this very life, four consolations are attained. 'If there is another world, if there is result and consequence of good and bad actions, then upon the body's collapse at death I will be reborn in a fortunate realm, in a heavenly world' - this is his first consolation attained.

'If there is no other world, if there is no result and consequence of good and bad actions, then in this very life I maintain myself without enmity, without ill-will, without trouble, happy' - this is his second consolation attained.

"'But if for one who acts, evil is done, I however - do not intend evil towards anyone. Since I am not doing evil deeds, from where will suffering touch me?' - this is his third comfort attained.

'If evil does not befall one who does evil, then I regard myself as pure in both respects' - this is his fourth consolation attained.

"That noble disciple, venerable sir, with such a mind free from enmity, with such a mind free from affliction, with such an undefiled mind, with such a pure mind. For him in this very life these four comforts are attained.

"Excellent, venerable sir, etc. We, venerable sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One, venerable sir, remember us as lay followers who have gone for refuge from this day forth for life." The fifth.

6.

The Discourse to Sāḷha

67. Thus have I heard - On one occasion the Venerable Nandaka was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion. Then Sāḷha, the grandson of Migāra, and Sāṇa, the grandson of Sekhuniya, approached the Venerable Nandaka; having approached, they paid respect to the Venerable Nandaka and sat down to one side. To Sāḷha, the grandson of Migāra, seated to one side, the Venerable Nandaka said this -

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

"What do you think, Sāḷhas, is there greed?"

"Yes, venerable sir."

"Covetousness is what I call this meaning, Sāḷhas. This greedy one, Sāḷhas, being covetous, kills living beings, takes what is not given, goes to another's wife, speaks falsely, and instigates others to do likewise, which is for his harm and suffering for a long time."

"Yes, venerable sir."

"What do you think, Sāḷhas, is there hate?"

"Yes, venerable sir."

"Anger is what I call this meaning, Sāḷhas. This hateful one, Sāḷhas, with a mind of ill-will, kills living beings, takes what is not given, goes to another's wife, speaks falsely, and instigates others to do likewise, which is for his harm and suffering for a long time."

"Yes, venerable sir."

"What do you think, Sāḷhas, is there delusion?"

"Yes, venerable sir."

"Ignorance is what I call this meaning, Sāḷhas. This deluded one, Sāḷhas, gone to ignorance, kills living beings, takes what is not given, goes to another's wife, speaks falsely, and instigates others to do likewise, which is for his harm and suffering for a long time."

"Yes, venerable sir."

"What do you think, Sāḷhas, are these mental states wholesome or unwholesome?"

"Unwholesome, venerable sir."

"Blameworthy or blameless?"

"Blameworthy, venerable sir."

"Censured by the wise or praised by the wise?"

"Censured by the wise, venerable sir."

"Complete and taken upon oneself, do they lead to harm and suffering, or not? Or how is it here?"

"Complete, venerable sir, and taken upon oneself, they lead to harm and suffering. Thus it is for us here."

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

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

"What do you think, Sāḷha, is there non-greed?"

"Yes, venerable sir."

"Non-covetousness, Sāḷha, I say is the meaning of this. This non-greedy person, Sāḷha, being non-covetous, does not kill living beings, does not take what is not given, does not go to another's wife, does not speak falsely, and does not instigate others to do likewise, which is for his welfare and happiness for a long time."

"Yes, venerable sir."

"What do you think, Sāḷha, is there non-hate?"

"Yes, venerable sir."

"Non-anger, Sāḷha, I say is the meaning of this. This non-hateful person, Sāḷha, with a mind without ill-will, does not kill living beings, does not take what is not given, does not go to another's wife, does not speak falsely, and does not instigate others to do likewise, which is for his welfare and happiness for a long time."

"Yes, venerable sir."

"What do you think, Sāḷha, is there non-delusion?"

"Yes, venerable sir."

"True knowledge, Sāḷha, I say is the meaning of this. This unconfused person, Sāḷha, gone to true knowledge, does not kill living beings, does not take what is not given, does not go to another's wife, does not speak falsely, and does not instigate others to do likewise, which is for his welfare and happiness for a long time."

"Yes, venerable sir."

"What do you think, Sāḷhas, are these mental states wholesome or unwholesome?"

"Wholesome, venerable sir."

"Blameworthy or blameless?"

"Blameless, venerable sir."

"Censured by the wise or praised by the wise?"

"Praised by the wise, venerable sir."

"Complete and taken upon oneself, do they lead to welfare and happiness, or not? Or how is it here?"

"Complete, venerable sir, and taken upon oneself, they lead to welfare and happiness. Thus it is for us here."

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

"That noble disciple, Sāḷha, thus free from covetousness, free from ill-will, undeluded, fully aware, and mindful, with a mind accompanied by friendliness, etc. compassion, etc. altruistic joy, etc. he dwells having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will. He thus understands: 'There is this, there is the inferior, there is the superior, there is a further escape from this attainment of perception.' For one knowing thus, seeing thus, the mind becomes liberated from the mental corruption of sensuality, the mind becomes liberated from the mental corruption of existence, the mind becomes liberated from the mental corruption of ignorance. when liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.'

"He thus understands: 'Formerly there was greed, that was unwholesome, that now does not exist, thus this is wholesome; formerly there was hate, etc. formerly there was delusion, that was unwholesome, that now does not exist, thus this is wholesome.' He, in this very life, dwells without hunger, quenched, become cool, experiencing happiness, with a self become divine." The sixth.

7.

The Discourse on Points of Controversy

68. "There are, monks, these three topics of discussion. What three? One might discuss referring to the past period of time - 'Thus it was in the past period of time.' Or one might discuss referring to the future period of time - 'Thus it will be in the future period of time.' Or one might discuss referring to the present period of time now - 'Thus it is in the present period of time now.'"

"By association with discussion, monks, a person should be known as to whether he is fit for discussion or not fit for discussion. If, monks, this person when asked a question does not answer definitively a question requiring a definitive answer, does not answer analytically a question requiring an analytical answer, does not answer with a counter-question a question requiring a counter-question, does not set aside a question requiring to be set aside, this being so, monks, this person is not fit for discussion. But if, monks, this person when asked a question answers definitively a question requiring a definitive answer, answers analytically a question requiring an analytical answer, answers with a counter-question a question requiring a counter-question, sets aside a question requiring to be set aside, this being so, monks, this person is fit for discussion.

"By association with discussion, monks, a person should be known as to whether he is fit for discussion or not fit for discussion. If, monks, this person when asked a question does not stand firm on the possible and impossible, does not stand firm on the supposition, does not stand firm on the acknowledged doctrine, does not stand firm on the practice, this being so, monks, this person is not fit for discussion. But if, monks, this person when asked a question stands firm on the possible and impossible, stands firm on the supposition, stands firm on the acknowledged doctrine, stands firm on the practice, this being so, monks, this person is fit for discussion.

"By association with discussion, monks, a person should be known as to whether he is fit for discussion or not fit for discussion. If, monks, this person when asked a question evades the issue with another issue, diverts the discussion outside, and manifests irritation, hate, and displeasure, this being so, monks, this person is not fit for discussion. But if, monks, this person when asked a question does not evade the issue with another issue, does not divert the discussion outside, and does not manifest irritation, hate, and displeasure, this being so, monks, this person is fit for discussion.

"By association with discussion, monks, a person should be known as to whether he is fit for discussion or not fit for discussion. If, monks, this person when asked a question overwhelms, crushes, laughs derisively, and seizes upon slips, this being so, monks, this person is not fit for discussion. But if, monks, this person when asked a question does not overwhelm, does not crush, does not laugh derisively, and does not seize upon slips, this being so, monks, this person is fit for discussion.

"By association with discussion, monks, a person should be known as to whether he has the proximate cause or is without the proximate cause. One who does not incline the ear, monks, is without the proximate cause; one who inclines the ear has the proximate cause. He, having the proximate cause, directly knows one thing, fully understands one thing, abandons one thing, realizes one thing. He, directly knowing one thing, fully understanding one thing, abandoning one thing, realizing one thing, touches right liberation. For this purpose, monks, is discussion; for this purpose is consultation; for this purpose is the proximate cause; for this purpose is the giving ear, that is to say, the deliverance of the mind through non-clinging."

8.

The Discourse on Those of Other Sects

69. "If, monks, heterodox wandering ascetics were to ask thus - 'There are these three mental states, friend. Which three? Lust, hate, delusion - these, friend, are the three mental states. Of these three mental states, friend, what is the distinction, what is the disparity, what is the difference?' 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 - 'There are these three mental states, friend. Which three? Lust, hate, delusion - these, friend, are the three mental states; of these three mental states, friend, what is the distinction, what is the disparity, what is the difference?' Thus asked, you, monks, should answer those heterodox wandering ascetics thus - 'Lust, friend, is of little fault but slow to fade away, hate is of great fault but quick to fade away, delusion is of great fault but slow to fade away.'

'But what, friend, is the cause, what is the condition, by which unarisen lust arises, or arisen lust leads to increase and expansion?' 'The sign of the beautiful should be said to him. For one unwisely attending to the sign of the beautiful, unarisen lust arises, or arisen lust leads to increase and expansion. This, friend, is the cause, this is the condition, by which unarisen lust arises, or arisen lust leads to increase and expansion.'

'But what, friend, is the cause, what is the condition, by which unarisen hate arises, or arisen hate leads to increase and expansion?' 'The sign of aversion should be said to him. For one unwisely attending to the sign of aversion, unarisen hate arises, or arisen hate leads to increase and expansion. This, friend, is the cause, this is the condition, by which unarisen hate arises, or arisen hate leads to increase and expansion.'

"'But what, friend, is the cause, what is the condition, by which unarisen delusion arises, or arisen delusion leads to increase and expansion?' 'Unwise attention should be said to him. For one unwisely attending, unarisen delusion arises, or arisen delusion leads to increase and expansion. This, friend, is the cause, this is the condition, by which unarisen delusion arises, or arisen delusion leads to increase and expansion.'"

"'But what, friend, is the cause, what is the condition, by which unarisen lust does not arise, and arisen lust is abandoned?' 'The sign of foulness should be said to him. For one wisely attending to the sign of foulness, unarisen lust does not arise, and arisen lust is abandoned. This, friend, is the cause, this is the condition, by which unarisen lust does not arise, and arisen lust is abandoned.'"

"'But what, friend, is the cause, what is the condition, by which unarisen hate does not arise, and arisen hate is abandoned?' 'The liberation of mind through friendliness should be said to him. For one wisely attending to the liberation of mind through friendliness, unarisen hate does not arise, and arisen hate is abandoned. This, friend, is the cause, this is the condition, by which unarisen hate does not arise, and arisen hate is abandoned.'"

"'But what, friend, is the cause, what is the condition, by which unarisen delusion does not arise, and arisen delusion is abandoned?' 'Wise attention should be said to him. For one wisely attending, unarisen delusion does not arise, and arisen delusion is abandoned. This, friend, is the cause, this is the condition, by which unarisen delusion does not arise, and arisen delusion is abandoned.'" The eighth.

9.

The Discourse on Unwholesome Roots

70. "There are, monks, these three unwholesome roots. What three? Greed is an unwholesome root, hate is an unwholesome root, delusion is an unwholesome root.

"Whatever, monks, is greed, that too is an unwholesome root; whatever a greedy one generates by body, speech, and mind, that too is unwholesome; whatever a greedy one, overcome by greed, with mind consumed, produces suffering for another through what is non-existent, by murder or imprisonment or loss or blame or banishment, thinking 'I am powerful, I have need of power' - that too is unwholesome. Thus for him many evil unwholesome mental states come to be, born of greed, having greed as source, having greed as origin, having greed as condition.

"Whatever, monks, is hate, that too is an unwholesome root; whatever a hateful one generates by body, speech, and mind, that too is unwholesome; whatever a hateful one, overcome by hate, with mind consumed, produces suffering for another through what is non-existent, by murder or imprisonment or loss or blame or banishment, thinking 'I am powerful, I have need of power' - that too is unwholesome. Thus for him many evil unwholesome mental states come to be, born of hate, having hate as source, having hate as origin, having hate as condition.

"Whatever, monks, is delusion, that too is an unwholesome root; whatever a deluded one generates by body, speech, and mind, that too is unwholesome; whatever a deluded one, overcome by delusion, with mind consumed, produces suffering for another through what is non-existent, by murder or imprisonment or loss or blame or banishment, thinking 'I am powerful, I have need of power' - that too is unwholesome. Thus for him many evil unwholesome mental states come to be, born of delusion, having delusion as source, having delusion as origin, having delusion as condition. And such a person, monks, is called one who speaks at the wrong time, one who speaks what is untrue, one who speaks what is unbeneficial, one who speaks what is not according to the Teaching, one who speaks what is not monastic discipline.

"And why, monks, is such a person called one who speaks at the wrong time, one who speaks what is untrue, one who speaks what is unbeneficial, one who speaks what is not according to the Teaching, one who speaks what is not monastic discipline? Because indeed, monks, this person produces suffering for another through what is non-existent, by murder or imprisonment or loss or blame or banishment, thinking 'I am powerful, I have need of power.' But when spoken to with what is factual, he denies it, he does not acknowledge it; when spoken to with what is untrue, he does not make ardour for its disentanglement, thinking 'For this reason this is incorrect, for this reason this is untrue.' Therefore such a person is called one who speaks at the wrong time, one who speaks what is untrue, one who speaks what is unbeneficial, one who speaks what is not according to the Teaching, one who speaks what is not monastic discipline.

"Such a person, monks, overcome by evil unwholesome mental states born of greed, with mind consumed, dwells in suffering in this very life, with vexation, with anguish, with fever. And upon the body's collapse at death, an unfortunate realm is to be expected.

"Born of hate... etc. overcome by evil unwholesome mental states born of delusion, with mind consumed, dwells in suffering in this very life, with vexation, with anguish, with fever. And upon the body's collapse at death, an unfortunate realm is to be expected. Just as, monks, a sal tree or a dhava tree or a trembling tree, overgrown and enveloped by three māluva creepers, comes to calamity, comes to disaster, comes to calamity and disaster; just so, monks, such a person, overcome by evil unwholesome mental states born of greed, with mind consumed, dwells in suffering in this very life, with vexation, with anguish, with fever. And upon the body's collapse at death, an unfortunate realm is to be expected.

"Born of hate... etc. overcome by evil unwholesome mental states born of delusion, with mind consumed, he dwells in suffering in this very life, with vexation, with anguish, with fever. And upon the body's collapse at death, an unfortunate realm is to be expected. These, monks, are the three unwholesome roots.

"There are, monks, these three wholesome roots. What three? Non-greed is a wholesome root, non-hate is a wholesome root, non-delusion is a wholesome root.

"Whatever, monks, is non-greed, that too is a wholesome root; whatever a non-greedy person generates by body, speech and mind, that too is wholesome; whatever a non-greedy person, not overcome by greed, with mind not consumed, does not produce suffering for another through what is non-existent, by murder or imprisonment or confiscation or blame or banishment, thinking 'I am powerful, I have need of power' - that too is wholesome. Thus these many wholesome mental states come to be, born of non-greed, having non-greed as source, having non-greed as origin, having non-greed as condition.

"Whatever, monks, is non-hate, that too is a wholesome root; whatever a non-hateful person generates by body, speech and mind, that too is wholesome; whatever a non-hateful person, not overcome by hate, with mind not consumed, does not produce suffering for another through what is non-existent, by murder or imprisonment or confiscation or blame or banishment, thinking 'I am powerful, I have need of power' - that too is wholesome. Thus these many wholesome mental states come to be, born of non-hate, having non-hate as source, having non-hate as origin, having non-hate as condition.

"Whatever, monks, is non-delusion, that too is a wholesome root; whatever an unconfused person generates by body, speech and mind, that too is wholesome; whatever an unconfused person, not overcome by delusion, with mind not consumed, does not produce suffering for another through what is non-existent, by murder or imprisonment or confiscation or blame or banishment, thinking 'I am powerful, I have need of power' - that too is wholesome. Thus these many wholesome mental states come to be, born of non-delusion, having non-delusion as source, having non-delusion as origin, having non-delusion as condition. Such a person, monks, is called one who speaks at the proper time, one who speaks what is factual, one who speaks what is beneficial, one who speaks what is the Teaching, one who speaks what is the discipline.

"And why, monks, is such a person called one who speaks at the proper time, one who speaks what is factual, one who speaks what is beneficial, one who speaks what is the Teaching, one who speaks what is the discipline? Because indeed this person, monks, does not produce suffering for another through what is non-existent, by murder or imprisonment or confiscation or blame or banishment, thinking 'I am powerful, I have need of power'. When spoken to with what is factual, he acknowledges, he does not deny; when spoken to with what is not factual, he makes ardour for its disentanglement - 'For this reason this is incorrect, for this reason this is not factual.' Therefore such a person is called one who speaks at the proper time, one who speaks what is beneficial, one who speaks what is the Teaching, one who speaks what is the discipline.

"For such a person, monks, evil unwholesome mental states born of greed have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. He dwells happily in this very life, without vexation, without anguish, without fever. He attains final nibbāna in this very life.

"Born of hate... etc. attains final nibbāna. Born of delusion... etc. attains final nibbāna. Just as, monks, a sal tree or a dhava tree or a phandana tree, overgrown and enveloped by three māluvā creepers. Then a man might come along, having taken a spade and basket. He might cut that māluvā creeper at the root, having cut the root he might dig around it, having dug around it he might pull out the roots, even those as small as a usīra grass stalk. He might cut that māluvā creeper into fragments, having cut it into fragments he might split it, having split it he might make it into splinters, having made it into splinters he might dry it in wind and heat, having dried it in wind and heat he might burn it with fire, having burnt it with fire he might make it into ashes, having made it into ashes he might winnow it in a strong wind or let it be carried away by a swift-flowing river. Thus, monks, those māluvā creepers would have their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Just so, monks, for such a person, evil unwholesome mental states born of greed have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. He dwells happily in this very life, without vexation, without anguish, without fever. He attains final nibbāna in this very life.

"Born of hate... etc. Evil unwholesome mental states born of delusion have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. He dwells happily in this very life, without vexation, without anguish, without fever. He attains final nibbāna in this very life. These, monks, are the three wholesome roots." The ninth.

10.

The Discourse on the Observance

71. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion. Then Visākhā, Migāra's mother, on that Observance day, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To Visākhā, Migāra's mother, seated to one side, the Blessed One said this - "Well now, from where are you coming, Visākhā, in the middle of the day?" "I am observing the Observance today, venerable sir."

"There are, Visākhā, three kinds of Observance. Which three? The cowherd's Observance, the Jain's Observance, and the noble one's Observance. And how, Visākhā, is there the cowherd's Observance? Just as, Visākhā, a cowherd in the evening time, having handed over the cattle to the owners, considers thus - 'Today the cattle grazed in such and such a place, they drank water in such and such a place; tomorrow the cattle will graze in such and such a place, they will drink water in such and such a place'; just so, Visākhā, here a certain one observing the Observance considers thus - 'Today I ate such and such solid food, I consumed such and such soft food; tomorrow I will eat such and such solid food, I will consume such and such soft food.' He passes the day with a mind accompanied by covetousness. Thus, Visākhā, is the cowherd's Observance. The cowherd's Observance observed thus, Visākhā, is not of great fruit, not of great benefit, not of great brightness, not of great pervasion.

"And how, Visākhā, is there the Jain's Observance? There are, Visākhā, ascetics called Jains. They exhort their disciple thus - 'Come, my good man, whatever living beings there are in the eastern direction beyond a hundred yojanas, towards them lay down the rod; whatever living beings there are in the western direction beyond a hundred yojanas, towards them lay down the rod; whatever living beings there are in the northern direction beyond a hundred yojanas, towards them lay down the rod; whatever living beings there are in the southern direction beyond a hundred yojanas, towards them lay down the rod.' Thus they exhort for sympathy and compassion towards some living beings, but they do not exhort for sympathy and compassion towards other living beings. On that Observance day they exhort their disciple thus - 'Come, my good man, having laid aside all clothes, speak thus - I am not anywhere a possession of anyone, nor is there anywhere in anything a possession of mine.' But his mother and father know - 'This is our son'; and he too knows - 'These are my mother and father.' And his children and wife know - 'This is my husband'; and he too knows - 'This is my children and wife.' And his slaves, workmen and servants know - 'This is our master'; and he too knows - 'These are my slaves, workmen and servants.' Thus at a time when they should be exhorted in truth, at that time they exhort in lying. This I call his lying. After that night has passed, he uses possessions not given. This I call his taking what is not given. Thus, Visākhā, is the Jain's Observance. The Jain's Observance observed thus, Visākhā, is not of great fruit, not of great benefit, not of great brightness, not of great pervasion.

"And how, Visākhā, is the noble Observance? There is, Visākhā, purification of the impure mind by means of effort. And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects the Tathāgata - 'Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' For him recollecting the Tathāgata, the mind becomes clear, gladness arises. Whatever impurities of the mind there are, they are abandoned, just as, Visākhā, there is purification of the impure head by means of effort.

"And how, Visākhā, is there purification of the impure head by means of effort? Dependent on paste and dependent on clay and dependent on water and dependent on the appropriate effort of a person, thus, Visākhā, there is purification of the impure head by means of effort. Just so, Visākhā, there is purification of the impure mind by means of effort.

"And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects the Tathāgata - 'Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' For him recollecting the Tathāgata, the mind becomes clear, gladness arises, whatever impurities of the mind there are, they are abandoned. This is called, Visākhā - 'A noble disciple observes the Brahmā Observance, dwells together with Brahmā, and referring to Brahmā, the mind becomes clear, gladness arises, whatever impurities of the mind there are, they are abandoned.' Thus, Visākhā, there is purification of the impure mind by means of effort.

"There is, Visākhā, purification of the impure mind by means of effort. And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects the Teaching - 'Well proclaimed by the Blessed One is the Teaching, visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise.' For him recollecting the Teaching, the mind becomes clear, gladness arises, whatever impurities of the mind there are, they are abandoned, just as, Visākhā, there is purification of the impure body by means of effort.

"And how, Visākhā, is there purification of the impure body by means of effort? Dependent on a scrubbing stone and dependent on bath powder and dependent on water and dependent on the appropriate effort of a person. Thus, Visākhā, there is purification of the impure body by means of effort. Just so, Visākhā, there is purification of the impure mind by means of effort.

"And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects the Teaching - 'Well proclaimed by the Blessed One is the Teaching, visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise.' For him recollecting the Teaching, the mind becomes clear, gladness arises, whatever impurities of the mind there are, they are abandoned. This is called, Visākhā, 'A noble disciple observes the Teaching Observance, dwells together with the Teaching, and referring to the Teaching, the mind becomes clear, gladness arises, whatever impurities of the mind there are, they are abandoned.' Thus, Visākhā, there is purification of the impure mind by means of effort.

"There is, Visākhā, purification of the impure mind by means of effort. And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects the Community - 'The Community of the Blessed One's disciples is practicing well, the Community of the Blessed One's disciples is practicing uprightly, the Community of the Blessed One's disciples is practicing by the true method, the Community of the Blessed One's disciples is practicing properly, that is, the four pairs of persons, the eight individual persons; this Community of the Blessed One's disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.' For one recollecting the Community, the mind becomes clear, gladness arises, whatever impurities of the mind there are, those are abandoned, just as, Visākhā, there is purification of an impure cloth by means of effort.

"And how, Visākhā, is there purification of an impure cloth by means of effort? Dependent on heat, and dependent on lye, and dependent on cow-dung, and dependent on water, and dependent on the appropriate effort of a person. Thus, Visākhā, there is purification of an impure cloth by means of effort. Just so, Visākhā, there is purification of the impure mind by means of effort.

"And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects the Community - 'The Community of the Blessed One's disciples is practicing well, etc. an unsurpassed field of merit for the world.' For one recollecting the Community, the mind becomes clear, gladness arises, whatever impurities of the mind there are, those are abandoned. This is called, Visākhā, 'a noble disciple observes the Community Observance, lives together with the Community, and referring to the Community, the mind becomes clear, gladness arises, whatever impurities of the mind there are, those are abandoned.' Thus, Visākhā, there is purification of the impure mind by means of effort.

"There is, Visākhā, purification of the impure mind by means of effort. And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects one's own moral practices that are unbroken, without holes, unspotted, unblemished, liberating, praised by the wise, not adhered to, and conducive to concentration. For one recollecting morality, the mind becomes clear, gladness arises, whatever impurities of the mind there are, those are abandoned, just as, Visākhā, there is purification of an impure mirror by means of effort.

"And how, Visākhā, is there purification of an impure mirror by means of effort? Dependent on oil, and dependent on ashes, and dependent on a hair-brush, and dependent on the appropriate effort of a person. Thus, Visākhā, there is purification of an impure mirror by means of effort. Just so, Visākhā, there is purification of the impure mind by means of effort.

"And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects one's own moral practices that are unbroken, etc. conducive to concentration. For one recollecting morality, the mind becomes clear, gladness arises, whatever impurities of the mind there are, those are abandoned. This is called, Visākhā, 'a noble disciple observes the Morality Observance, lives together with morality, and referring to morality, the mind becomes clear, gladness arises, whatever impurities of the mind there are, those are abandoned.' Thus, Visākhā, there is purification of the impure mind by means of effort.

"There is, Visākhā, purification of the impure mind by means of effort. And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects the deities - 'There are the gods ruled by the four great kings, there are the gods of the Thirty-three, there are the Yāma gods, there are the Tusita gods, there are the gods who delight in creation, there are the gods who wield power over others' creations, there are the gods of Brahmā's retinue, there are gods beyond that. Endowed with such faith as those deities were endowed with, having passed away from here, they were reborn there; such faith is also found in me. Endowed with such morality as those deities were endowed with, having passed away from here, they were reborn there; such morality is also found in me. Endowed with such learning as those deities were endowed with, having passed away from here, they were reborn there; such learning is also found in me. Endowed with such generosity as those deities were endowed with, having passed away from here, they were reborn there; such generosity is also found in me. Endowed with such wisdom as those deities were endowed with, having passed away from here, they were reborn there; such wisdom is also found in me.' For one recollecting the faith and morality and learning and generosity and wisdom of oneself and of those deities, the mind becomes clear, gladness arises, whatever impurities of the mind there are, they are abandoned, just as, Visākhā, there is purification of impure gold by means of effort.

"And how, Visākhā, is there purification of impure gold by means of effort? Dependent on a furnace, dependent on salt, dependent on red chalk, dependent on a tube and tongs, and dependent on the appropriate effort of a person. Thus, Visākhā, there is purification of impure gold by means of effort. Just so, Visākhā, there is purification of the impure mind by means of effort.

"And how, Visākhā, is there purification of the impure mind by means of effort? Here, Visākhā, a noble disciple recollects the deities - 'There are the gods ruled by the four great kings, there are the gods of the Thirty-three, etc. there are gods beyond that. Endowed with such faith as those deities were endowed with, having passed away from here, they were reborn there; such faith is also found in me. Endowed with such morality, etc. learning, etc. generosity, etc. Endowed with such wisdom as those deities were endowed with, having passed away from here, they were reborn there; such wisdom is also found in me.' For one recollecting the faith and morality and learning and generosity and wisdom of oneself and of those deities, the mind becomes clear, gladness arises, whatever impurities of the mind there are, they are abandoned. This is called, Visākhā, 'a noble disciple observes the deity Observance, dwells together with the deities, and with reference to the deities the mind becomes clear, gladness arises, whatever impurities of the mind there are, they are abandoned.' Thus, Visākhā, there is purification of the impure mind by means of effort.

"That noble disciple, Visākhā, considers thus - 'For as long as life lasts, the Worthy Ones, having abandoned the killing of living beings, abstain from killing living beings; with rod laid down, with knife laid down, having shame, compassionate, they dwell concerned for the welfare of all living beings; I too today, for this night and this day, having abandoned the killing of living beings, abstain from killing living beings; with rod laid down, with knife laid down, having shame, compassionate, I dwell concerned for the welfare of all living beings. By this factor too I imitate the Worthy Ones, and the Observance will have been observed by me.

"For the length of one's life the Worthy Ones, having abandoned taking what is not given, abstain from taking what is not given; taking only what is given, expecting only what is given, they dwell in purity through non-stealing; today I too, for this night and this day, having abandoned taking what is not given, abstain from taking what is not given; taking only what is given, expecting only what is given, I dwell in purity through non-stealing. By this factor too I imitate the Worthy Ones, and the Observance will have been observed by me.

"For the length of one's life the Worthy Ones, having abandoned unchaste conduct, live the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice; today I too, for this night and this day, having abandoned unchaste conduct, live the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice. By this factor too I imitate the Worthy Ones, and the Observance will have been observed by me.

"For the length of one's life the Worthy Ones, having abandoned false speech, abstain from false speech; they speak the truth, are devoted to truth, reliable, trustworthy, not deceivers of the world; today I too, for this night and this day, having abandoned false speech, abstain from false speech; I speak the truth, am devoted to truth, reliable, trustworthy, not a deceiver of the world. By this factor too I imitate the Worthy Ones, and the Observance will have been observed by me.

"For the length of one's life the Worthy Ones, having abandoned spirits, liquor and intoxicants that cause negligence, abstain from spirits, liquor and intoxicants that cause negligence; today I too, for this night and this day, having abandoned spirits, liquor and intoxicants that cause negligence, abstain from spirits, liquor and intoxicants that cause negligence. By this factor too I imitate the Worthy Ones, and the Observance will have been observed by me.

"For the length of one's life the Worthy Ones eat only one meal a day, abstaining from eating at night, abstaining from eating at the improper time; today I too, for this night and this day, eat only one meal a day, abstaining from eating at night, abstaining from eating at the improper time. By this factor too I imitate the Worthy Ones, and the Observance will have been observed by me.

"For the length of one's life the Worthy Ones abstain from dancing, singing, music, seeing shows, wearing garlands, using perfumes and cosmetics, adorning and beautifying themselves; today I too, for this night and this day, abstain from dancing, singing, music, seeing shows, wearing garlands, using perfumes and cosmetics, adorning and beautifying myself. By this factor too I imitate the Worthy Ones, and the Observance will have been observed by me.

"For the length of one's life the Worthy Ones, having abandoned high and luxurious beds, abstain from high and luxurious beds; they use a low sleeping place, either a small bed or a grass mat; today I too, for this night and this day, having abandoned high and luxurious beds, abstain from high and luxurious beds; I use a low sleeping place, either a small bed or a grass mat. By this factor too I imitate the Worthy Ones, and the Observance will have been observed by me."

"Thus, Visākhā, is the Noble Observance. Thus observed, Visākhā, the Noble Observance is rich in result, of great benefit, of great brightness, of great pervasion."

"How rich in result is it, how great in benefit, how great in brightness, how great in pervasion?" "Just as, Visākhā, if one were to exercise sovereign lordship over these sixteen great countries abounding in the seven treasures, as follows - the Aṅgas, the Magadhans, the Kāsis, the Kosalans, the Vajjis, the Mallas, the Cetis, the Vaṅgas, the Kurus, the Pañcālas, the Macchas, the Sūrasenas, the Assakas, the Avantis, the Gandhāras, the Kambojas - this is not worth a sixteenth fraction of the Observance endowed with eight factors. What is the reason for this? Insignificant, Visākhā, is human kingship compared with divine happiness."

"Fifty human years, Visākhā, are one day and night for the gods ruled by the four great kings. By that night, thirty nights make a month. By that month, twelve months make a year. By that year, five hundred divine years is the life-span of the gods ruled by the four great kings. There is the possibility, Visākhā, that here a certain woman or man, having observed the Observance endowed with eight factors, upon the body's collapse at death, may be reborn in the company of the gods ruled by the four great kings. It was with reference to this, Visākhā, that it was said - 'Insignificant is human kingship compared with divine happiness.'"

"Visākhā, a human hundred years is one day and night for the Thirty-three gods. By that night, thirty nights make a month. By that month, twelve months make a year. By that year a divine thousand years is the life-span of the Thirty-three gods. There is the possibility, Visākhā, that here a certain woman or man, having observed the Observance endowed with eight factors, upon the body's collapse at death, would be reborn in the company of the Thirty-three gods. It was with reference to this, Visākhā, that it was said - 'Insignificant is human kingship compared with divine happiness.'"

"Visākhā, two hundred human years is one day and night for the Yāma gods. By that night, thirty nights make a month. By that month, twelve months make a year. By that year two divine thousand years is the life-span of the Yāma gods. There is the possibility, Visākhā, that here a certain woman or man, having observed the Observance endowed with eight factors, upon the body's collapse at death, would be reborn in the company of the Yāma gods. It was with reference to this, Visākhā, that it was said - 'Insignificant is human kingship compared with divine happiness.'"

"Visākhā, four hundred human years is one day and night for the Tusita gods. By that night, thirty nights make a month. By that month, twelve months make a year. By that year four divine thousand years is the life-span of the Tusita gods. There is the possibility, Visākhā, that here a certain woman or man, having observed the Observance endowed with eight factors, upon the body's collapse at death, would be reborn in the company of the Tusita gods. It was with reference to this, Visākhā, that it was said - 'Insignificant is human kingship compared with divine happiness.'"

"Visākhā, eight hundred human years is one day and night for the gods who delight in creation. By that night, thirty nights make a month. By that month, twelve months make a year. By that year eight divine thousand years is the life-span of the gods who delight in creation. There is the possibility, Visākhā, that here a certain woman or man, having observed the Observance endowed with eight factors, upon the body's collapse at death, would be reborn in the company of the gods who delight in creation. It was with reference to this, Visākhā, that it was said - 'Insignificant is human kingship compared with divine happiness.'"

"Visākhā, sixteen hundred human years is one day and night for the gods who control what is created by others. By that night, thirty nights make a month. By that month, twelve months make a year. By that year sixteen divine thousand years is the life-span of the gods who control what is created by others. There is the possibility, Visākhā, that here a certain woman or man, having observed the Observance endowed with eight factors, upon the body's collapse at death, would be reborn in the company of the gods who control what is created by others. It was with reference to this, Visākhā, that it was said - 'Human kingship is insignificant compared with divine happiness.'"

The Great Chapter is seventh.

Its summary:

3.

The Chapter on Ānanda

1.

The Discourse on Channa

72. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the wandering ascetic Channa approached the Venerable Ānanda; having approached, he exchanged friendly greetings with the Venerable Ānanda. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the wandering ascetic Channa said this to the Venerable Ānanda - "Do you too, friend Ānanda, declare the abandoning of lust, declare the abandoning of hate, declare the abandoning of delusion?" "We indeed, friend, declare the abandoning of lust, declare the abandoning of hate, declare the abandoning of delusion."

"But having seen what danger in lust do you declare the abandoning of lust, having seen what danger in hate do you declare the abandoning of hate, having seen what danger in delusion do you declare the abandoning of delusion?"

"One who is lustful, friend, overcome by lust, with mind consumed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure; when lust has been abandoned, one does not intend for his own affliction, does not intend for the affliction of others, does not intend for the affliction of both, and does not experience mental suffering and displeasure. One who is lustful, friend, overcome by lust, with mind consumed, practises misconduct by body, practises misconduct by speech, practises misconduct by mind; when lust has been abandoned, one does not practise misconduct by body, does not practise misconduct by speech, does not practise misconduct by mind. One who is lustful, friend, overcome by lust, with mind consumed, does not understand one's own welfare as it really is, does not understand the welfare of others as it really is, does not understand the welfare of both as it really is; when lust has been abandoned, one understands one's own welfare as it really is, understands the welfare of others as it really is, understands the welfare of both as it really is. Lust, friend, is blinding, causes lack of vision, causes not knowing, obstructs wisdom, is connected with vexation, does not lead to Nibbāna.

"One who is hateful, friend, by hate, etc. One who is deluded, friend, overcome by delusion, with mind consumed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure; when delusion has been abandoned, one does not intend for his own affliction, does not intend for the affliction of others, does not intend for the affliction of both, and does not experience mental suffering and displeasure. One who is deluded, friend, overcome by delusion, with mind consumed, practises misconduct by body, practises misconduct by speech, practises misconduct by mind; when delusion has been abandoned, one does not practise misconduct by body, does not practise misconduct by speech, does not practise misconduct by mind. One who is deluded, friend, overcome by delusion, with mind consumed, does not understand one's own welfare as it really is, does not understand the welfare of others as it really is, does not understand the welfare of both as it really is; when delusion has been abandoned, one understands one's own welfare as it really is, understands the welfare of others as it really is, understands the welfare of both as it really is. Delusion, friend, is blinding, causes lack of vision, causes not knowing, obstructs wisdom, is connected with vexation, does not lead to Nibbāna. Having seen this danger in lust, friend, we declare the abandoning of lust. Having seen this danger in hate, we declare the abandoning of hate. Having seen this danger in delusion, we declare the abandoning of delusion."

"But is there, friend, a path, is there a practice for the abandoning of this lust, hate, and delusion?" "There is, friend, a path, there is a practice for the abandoning of this lust, hate, and delusion." "But what, friend, is the path, what is the practice for the abandoning of this lust, hate, and delusion?" "It is just this noble eightfold path, as follows - right view, etc. right concentration. This, friend, is the path, this is the practice for the abandoning of this lust, hate, and delusion." "Excellent, friend, is the path, excellent is the practice for the abandoning of this lust, hate, and delusion. And it is enough, friend Ānanda, for diligence." The first.

2.

The Discourse on the Ājīvaka

73. On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita's park. Then a certain householder, a disciple of the Ājīvakas, approached the Venerable Ānanda; having approached, he paid respect to the Venerable Ānanda and sat down to one side. Seated to one side, that householder, a disciple of the Ājīvakas, said this to the Venerable Ānanda -

"For whom, venerable sir Ānanda, is the Teaching well preached? Who are practising well in the world? Who are the well-accomplished ones in the world?" "If so, householder, I will ask you a question about this very matter. As it pleases you, so you should answer it. What do you think, householder, those who teach the Teaching for the abandoning of lust, who teach the Teaching for the abandoning of hate, who teach the Teaching for the abandoning of delusion, is their Teaching well preached or not? Or how is it here?" "Those, venerable sir, who teach the Teaching for the abandoning of lust, who teach the Teaching for the abandoning of hate, who teach the Teaching for the abandoning of delusion, their Teaching is well preached. Thus it is for me here."

"What do you think, householder, those who are practising for the abandoning of lust, practising for the abandoning of hate, practising for the abandoning of delusion, are they practising well in the world or not? Or how is it here?" "Those, venerable sir, who are practising for the abandoning of lust, practising for the abandoning of hate, practising for the abandoning of delusion, they are practising well in the world. Thus it is for me here."

"What do you think, householder, those for whom lust has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, for whom hate has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, for whom delusion has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, are they the well-accomplished ones in the world or not? Or how is it here?" "Those, venerable sir, for whom lust has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, for whom hate has been abandoned, etc. for whom delusion has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, they are the well-accomplished ones in the world. Thus it is for me here."

"Thus indeed, householder, this has been answered by you - 'Those, venerable sir, who teach the Teaching for the abandoning of lust, who teach the Teaching for the abandoning of hate, who teach the Teaching for the abandoning of delusion, their Teaching is well preached.' This has been answered by you - 'Those, venerable sir, who are practising for the abandoning of lust, practising for the abandoning of hate, practising for the abandoning of delusion, they are practising well in the world.' This has been answered by you - 'Those, venerable sir, for whom lust has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, for whom hate has been abandoned, etc. for whom delusion has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, they are the well-accomplished ones in the world.'"

"Wonderful, venerable sir, marvellous, venerable sir! There is indeed no extolling of one's own teaching, nor disparaging of others' teachings. Just the teaching of the Teaching in its proper sphere, the meaning has been stated, and oneself has not been brought forward. You, venerable sir Ānanda, teach the Teaching for the abandoning of lust, of hate, etc. for the abandoning of delusion you teach the Teaching. Your Teaching, venerable sir Ānanda, is well preached. You, venerable sir Ānanda, are practising for the abandoning of lust, of hate, etc. practising for the abandoning of delusion. You, venerable sir, are practising well in the world. For you, venerable sir Ānanda, lust has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, for you hate has been abandoned, etc. for you delusion has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. You are the well-accomplished ones in the world.

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

3.

The Discourse on Mahānāma the Sakyan

74. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Nigrodha Monastery. Now at that time the Blessed One had recovered from illness, not long after recovering from sickness. Then Mahānāma the Sakyan approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Mahānāma the Sakyan said this to the Blessed One - "For a long time, venerable sir, I have understood the teaching taught thus by the Blessed One - 'Knowledge is for one who is concentrated, not for one who is unconcentrated.' Is concentration first, venerable sir, and knowledge afterwards; or is knowledge first and concentration afterwards?" Then this occurred to the Venerable Ānanda: "The Blessed One has recovered from illness, not long after recovering from sickness. And this Mahānāma the Sakyan is asking the Blessed One a very profound question. What if I were to lead Mahānāma the Sakyan aside and teach him the Teaching."

Then the Venerable Ānanda, having taken Mahānāma the Sakyan by the arm and led him aside, said this to Mahānāma the Sakyan - "Mahānāma, the morality of a trainee has been spoken of by the Blessed One, and the morality of one beyond training has been spoken of by the Blessed One; the concentration of a trainee has been spoken of by the Blessed One, and the concentration of one beyond training has been spoken of by the Blessed One; the wisdom of a trainee has been spoken of by the Blessed One, and the wisdom of one beyond training has been spoken of by the Blessed One. And what, Mahānāma, is the morality of a trainee? Here, Mahānāma, a monk is virtuous, he dwells restrained by the restraint of the Pātimokkha, etc. having accepted the training rules he trains in them. This is called, Mahānāma, the morality of a trainee."

"And what, Mahānāma, is the concentration of a trainee? Here, Mahānāma, a monk, quite secluded from sensual pleasures, etc. he enters and dwells in the fourth meditative absorption. This is called, Mahānāma, the concentration of a trainee.

"And what, Mahānāma, is the wisdom of a trainee? Here, Mahānāma, a monk understands as it really is: 'This is suffering', etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' This is called, Mahānāma, the wisdom of a trainee.

"That noble disciple, Mahānāma, thus accomplished in morality, thus accomplished in concentration, thus accomplished in wisdom, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. Thus, Mahānāma, morality of one in training has been spoken of by the Blessed One, and morality of one beyond training has been spoken of by the Blessed One; the concentration of a trainee has been spoken of by the Blessed One, and the concentration of one beyond training has been spoken of by the Blessed One; wisdom of one in training has been spoken of by the Blessed One, and wisdom of one beyond training has been spoken of by the Blessed One." The third.

4.

The Discourse on the Jain

75. On one occasion the Venerable Ānanda was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then Abhaya the Licchavi and Paṇḍitakumāraka the Licchavi approached the Venerable Ānanda; having approached, they paid respect to the Venerable Ānanda and sat down to one side. Seated to one side, Abhaya the Licchavi said this to the Venerable Ānanda - "Venerable sir, Nigaṇṭha Nāṭaputta is omniscient, all-seeing, and acknowledges complete knowledge and vision - 'Whether I am walking or standing, sleeping or awake, knowledge and vision is constantly and continuously present.' He declares the destruction of past actions through austerity, and the cutting off of the bridge through the non-performance of new actions. Thus through the destruction of action there is the destruction of suffering, through the destruction of suffering there is the destruction of feeling, through the destruction of feeling all suffering will be worn away - thus there is the transcendence of this wearing away purification visible here and now. What does the Blessed One say about this, venerable sir?"

"Abhaya, there are these three wearings away purifications that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna. Which three? Here, Abhaya, a monk is virtuous, etc. having accepted the training rules he trains in them. He does not perform new action, and by repeatedly touching old action he puts an end to it. This wearing away is visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the intelligent.

"That monk, Abhaya, thus accomplished in morality, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. With the subsiding of applied and sustained thought, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. With the fading away of rapture, he dwells equanimous, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. With the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, he enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. He does not perform new action, and by repeatedly touching old action he puts an end to it. This wearing away is visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the intelligent.

"That monk, Abhaya, thus accomplished in concentration, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. He does not perform new action, and by repeatedly touching old action he puts an end to it. This wearing away is visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the intelligent. These, Abhaya, are the three wearings away purifications that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna."

When this was said, Paṇḍitakumāraka the Licchavi said this to Abhaya the Licchavi - "But did you not give thanks for the well-spoken words of the Venerable Ānanda as well-spoken, my dear Abhaya?" "How could I not give thanks for the well-spoken words of the Venerable Ānanda as well-spoken, my dear Paṇḍitakumāraka! His head would split apart, whoever would not give thanks for the well-spoken words of the Venerable Ānanda as well-spoken." The fourth.

5.

The Discourse on the Householder

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

"Those, Ānanda, for whom you would have compassion, and who would think it worth hearing - whether friends or colleagues or relatives or blood-relations - they, Ānanda, should be encouraged, settled, and established by you in three states. In which three? They should be encouraged, settled, and established in unwavering confidence in the Buddha: 'Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' They should be encouraged, settled, and established in unwavering confidence in the Teaching: 'Well proclaimed by the Blessed One is the Teaching, visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise.' They should be encouraged, settled, and established in unwavering confidence in the Community: 'The Community of the Blessed One's disciples is practicing well, the Community of the Blessed One's disciples is practicing uprightly, the Community of the Blessed One's disciples is practicing by the true method, the Community of the Blessed One's disciples is practicing properly, that is, the four pairs of persons, the eight individual persons; this Community of the Blessed One's disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.'

"There might be, Ānanda, alteration of the four primary elements - the solid element, the liquid element, the heat element, the air element - but there would not be alteration for a noble disciple endowed with unwavering confidence in the Buddha. Herein this is the alteration: That indeed, Ānanda, a noble disciple endowed with unwavering confidence in the Buddha would be reborn in hell or the animal realm or the sphere of ghosts - this possibility does not exist.

"There might be, Ānanda, alteration of the four primary elements - the solid element, the liquid element, the heat element, the air element - but not in the Teaching, etc. but there would not be alteration for a noble disciple endowed with unwavering confidence in the Community. Herein this is the alteration: That indeed, Ānanda, a noble disciple endowed with unwavering confidence in the Community would be reborn in hell or the animal realm or the sphere of ghosts - this possibility does not exist.

"Those, Ānanda, for whom you would have compassion, and who would think it worth hearing - whether friends or colleagues or relatives or blood-relations - they, Ānanda, should be encouraged, settled, and established by you in these three states." The fifth.

6.

The First Discourse on Existence

77. 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 - "'Existence, existence', venerable sir, is said. In what respect, venerable sir, is there existence?"

"If, Ānanda, there were no action ripening in the sensual element, would sensual existence be discerned?" "No, Venerable Sir." "Thus indeed, Ānanda, action is the field, consciousness is the seed, craving is the moisture. For beings hindered by ignorance, fettered by craving, consciousness is established in the inferior element; thus the production of rebirth occurs in the future.

"If, Ānanda, there were no action ripening in the fine-material element, would fine-material existence be discerned?" "No, Venerable Sir." "Thus indeed, Ānanda, action is the field, consciousness is the seed, craving is the moisture. For beings hindered by ignorance, fettered by craving, consciousness is established in the middle element; thus the production of rebirth occurs in the future.

"If, Ānanda, there were no action ripening in the immaterial element, would immaterial existence be discerned?" "No, Venerable Sir." "Thus indeed, Ānanda, action is the field, consciousness is the seed, craving is the moisture. For beings hindered by ignorance, fettered by craving, consciousness is established in the superior element; thus the production of rebirth occurs in the future. Thus indeed, Ānanda, there is existence." The sixth.

7.

The Second Discourse on Existence

78. Then the Venerable Ānanda approached the Blessed One, etc. The Venerable Ānanda said this to the Blessed One - "'Existence, existence', venerable sir, is said. In what respect, venerable sir, is there existence?"

"If, Ānanda, there were no action ripening in the sensual element, would sensual existence be discerned?" "No indeed, venerable sir." "Thus indeed, Ānanda, action is the field, consciousness is the seed, craving is the moisture. For beings hindered by ignorance, fettered by craving, volition is established in the inferior element, longing is established; thus the production of rebirth occurs in the future."

"If, Ānanda, there were no action ripening in the fine-material element, would fine-material existence be discerned?" "No, Venerable Sir." "Thus indeed, Ānanda, action is the field, consciousness is the seed, craving is the moisture. For beings hindered by ignorance, fettered by craving, volition is established in the middle element, longing is established; thus the production of rebirth occurs in the future."

"If, Ānanda, there were no action ripening in the immaterial element, would immaterial existence be discerned?" "No, Venerable Sir." "Thus indeed, Ānanda, action is the field, consciousness is the seed, craving is the moisture. For beings hindered by ignorance, fettered by craving, volition is established in the superior element, longing is established; thus the production of rebirth occurs in the future. Thus indeed, Ānanda, there is existence." The seventh.

8.

The Discourse on Moral Rules and Austerities

79. 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 - "Is all moral rules and austerities, life, holy life, with attendance as its essence, fruitful, Ānanda?" "There is no categorical answer to this, venerable sir." "If so, Ānanda, distinguish."

"For whatever moral rules and austerities, life, holy life, with attendance as its essence, venerable sir, for one practising which unwholesome mental states increase and wholesome mental states decline, such moral rules and austerities, life, holy life, with attendance as its essence, is fruitless. But whatever moral rules and austerities, life, holy life, with attendance as its essence, venerable sir, for one practising which unwholesome mental states decline and wholesome mental states increase, such moral rules and austerities, life, holy life, with attendance as its essence, is fruitful." This the Venerable Ānanda said; The Teacher was approving.

Then the Venerable Ānanda, thinking "The Teacher approves of me," rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed. Then the Blessed One, soon after the Venerable Ānanda had departed, addressed the monks - "Monks, Ānanda is a learner; but one equal to him in wisdom is not easy to obtain." The eighth.

9.

The Discourse on Kinds of Perfumes

80. 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 -

"There are, venerable sir, these three kinds of perfumes, whose odour goes only with the wind, not against the wind. What three? The odour of roots, the odour of heartwood, the odour of flowers - these, venerable sir, are the three kinds of perfumes, whose odour goes only with the wind, not against the wind. Is there, venerable sir, any kind of perfume whose odour goes with the wind, whose odour goes against the wind, whose odour goes both with and against the wind?"

"There is, Ānanda, a kind of perfume whose odour goes with the wind, whose odour goes against the wind, whose odour goes both with and against the wind." "But what, venerable sir, is that kind of perfume whose odour goes with the wind, whose odour goes against the wind, whose odour goes both with and against the wind?"

"Here, Ānanda, in whatever village or town a woman or man has gone for refuge to the Buddha, has gone for refuge to the Teaching, has gone for refuge to the Community, abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, abstains from spirits, liquor and intoxicants that cause negligence, is moral, of good character, dwells at home with a mind free from the stain of stinginess, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing.

"Ascetics and brahmins in the directions speak praise of that person - 'In such and such a village or town a woman or man has gone for refuge to the Buddha, has gone for refuge to the Teaching, has gone for refuge to the Community, abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, abstains from spirits, liquor and intoxicants that cause negligence, is moral, of good character, dwells at home with a mind free from the stain of stinginess, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing.'

"Deities too speak praise of that person - 'In such and such a village or town a woman or man has gone for refuge to the Buddha, has gone for refuge to the Teaching, has gone for refuge to the Community, abstains from killing living beings, etc. abstains from spirits, liquor and intoxicants that cause negligence, is moral, of good character, dwells at home with a mind free from the stain of stinginess, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing.' This, Ānanda, is that kind of perfume whose odour goes with the wind, whose odour goes against the wind, whose odour goes both with and against the wind."

10.

The Discourse on Cūḷanikā

81. 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 - "Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'Ānanda, the disciple of the Blessed One Sikhī named Abhibhū, standing in the Brahma world, informed the thousandfold world system with his voice.' But the Blessed One, venerable sir, the Worthy One, the Perfectly Self-awakened One, how far is he able to inform with his voice?" "He was a disciple, Ānanda; Tathāgatas are immeasurable."

For the second time the Venerable Ānanda said this to the Blessed One - "Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'Ānanda, the disciple of the Blessed One Sikhī named Abhibhū, standing in the Brahma world, informed the thousandfold world system with his voice.' But the Blessed One, venerable sir, the Worthy One, the Perfectly Self-awakened One, how far is he able to inform with his voice?" "He was a disciple, Ānanda; Tathāgatas are immeasurable."

For the third time the Venerable Ānanda said this to the Blessed One - "Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'Ānanda, the disciple of the Blessed One Sikhī named Abhibhū, standing in the Brahma world, informed the thousandfold world system with his voice.' But the Blessed One, venerable sir, the Worthy One, the Perfectly Self-awakened One, how far is he able to inform with his voice?" "Have you heard, Ānanda, of the thousandfold minor world system?" "This is the time, Blessed One; this is the time, Fortunate One! Whatever the Blessed One would speak. Having heard from the Blessed One, the monks will remember it." "Then, Ānanda, listen, pay close attention, I will speak." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One. The Blessed One said this -

"As far as, Ānanda, the moon and sun revolve, shining and illuminating the directions, so far extends the thousandfold world. In that thousandfold world there are a thousand moons, a thousand suns, a thousand Sineru kings of mountains, a thousand Jambudīpas, a thousand Aparagoyānas, a thousand Uttarakurus, a thousand Pubbavidehas, four thousand great oceans, four thousand great kings, a thousand realms of the gods ruled by the four great kings, a thousand realms of the Thirty-three gods, a thousand realms of the Yāma gods, a thousand realms of the Tusita gods, a thousand realms of the gods who delight in creation, a thousand realms of the gods who control what is created by others, a thousand Brahma worlds - this, Ānanda, is called the thousandfold minor world system.

"As far as, Ānanda, the thousandfold minor world system extends, so far extends the thousandfold world. This, Ānanda, is called the thousand-to-the-second-power middling world system.

"As far as, Ānanda, the thousand-to-the-second-power middling world system extends, so far is the thousandfold world. This, Ānanda, is called the thousand-to-the-third-power great world system.

"If he wishes, Ānanda, the Tathāgata could inform the thousand-to-the-third-power great world system with his voice, as far as he might wish."

"But in what way, venerable sir, could the Blessed One inform the thousand-to-the-third-power great world system with his voice, as far as he might wish?" "Here, Ānanda, the Tathāgata would pervade the thousand-to-the-third-power great world system with light. When those beings would perceive that light, then the Tathāgata would make a sound, would proclaim his voice. Thus indeed, Ānanda, the Tathāgata could inform the thousand-to-the-third-power great world system with his voice, as far as he might wish."

When this was said, the Venerable Ānanda said this - "It is a gain for me indeed, it is well-gained for me indeed, that my Teacher is of such great supernormal power, of such great majesty." When this was said, the Venerable Udāyī said this to the Venerable Ānanda - "What is there in this for you, friend Ānanda, if your Teacher is of such great supernormal power, of such great majesty?" When this was said, the Blessed One said this to the Venerable Udāyī - "Do not say so, Udāyī, do not say so, Udāyī. If, Udāyī, Ānanda were to die not free from lust, by that confidence of mind he would exercise divine kingship among the gods seven times, he would exercise great kingship in this very Indian subcontinent seven times. But, Udāyī, Ānanda will attain final Nibbāna in this very life." The tenth.

The Chapter on Ānanda is third.

Its summary:

4.

The Chapter on Ascetics

1.

The Discourse on Ascetics

82. "There are, monks, these three things belonging to an ascetic, duties to be done by an ascetic. What three? The undertaking of the training in higher morality, the undertaking of the training in higher consciousness, the undertaking of the training in higher wisdom - these, monks, are the three things belonging to an ascetic, duties to be done by an ascetic.

"Therefore, monks, you should train thus - 'Our desire will be keen in the undertaking of the training in higher morality, our desire will be keen in the undertaking of the training in higher consciousness, our desire will be keen in the undertaking of the training in higher wisdom.' Thus indeed, monks, should you train." The first.

2.

The Discourse on the Donkey

83. "Just as, monks, a donkey follows closely behind a herd of cattle - 'I too am tamed, I too am tamed.' His colour is not such as that of the cattle, his voice is not such as that of the cattle, his footprint is not such as that of the cattle. He just follows closely behind the herd of cattle - 'I too am tamed, I too am tamed.'

"Just so, monks, here a certain monk follows closely behind the community of monks - 'I too am a monk, I too am a monk.' His desire is not such in the undertaking of the training in higher morality as that of other monks, his desire is not such in the undertaking of the training in higher consciousness as that of other monks, his desire is not such in the undertaking of the training in higher wisdom as that of other monks. He just follows closely behind the community of monks - 'I too am a monk, I too am a monk.'

"Therefore, monks, you should train thus - 'Our desire will be keen in the undertaking of the training in higher morality, our desire will be keen in the undertaking of the training in higher consciousness, our desire will be keen in the undertaking of the training in higher wisdom.' Thus indeed, monks, should you train." The second.

3.

The Discourse on the Field

84. "There are, monks, these three things to be done beforehand by a farmer householder. What three? Here, monks, a farmer householder first ploughs the field well and makes it well levelled. Having first ploughed the field well and made it well levelled, he plants the seeds at the proper time. Having planted the seeds at the proper time, at the right moment he brings in water and takes it away. These, monks, are the three things to be done beforehand by a farmer householder.

"Just so, monks, there are these three things to be done beforehand by a monk. What three? The undertaking of the training in higher morality, the undertaking of the training in higher consciousness, the undertaking of the training in higher wisdom - these, monks, are the three things to be done beforehand by a monk.

"Therefore, monks, you should train thus - 'Our desire will be keen in the undertaking of the training in higher morality, our desire will be keen in the undertaking of the training in higher consciousness, our desire will be keen in the undertaking of the training in higher wisdom.' Thus indeed, monks, should you train." The third.

4.

The Discourse on the Vajjian Son

85. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then a certain Vajjian prince who was a monk approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that Vajjian prince who was a monk said this to the Blessed One - "Venerable sir, this more than one hundred and fifty training rules comes up for recitation fortnightly. I am not able, venerable sir, to train in them." "But will you be able, monk, to train in the three trainings - the training in higher morality, the training in higher consciousness, the training in higher wisdom?" "I am able, venerable sir, to train in the three trainings - the training in higher morality, the training in higher consciousness, the training in higher wisdom." "Therefore, monk, train in the three trainings - the training in higher morality, the training in higher consciousness, the training in higher wisdom.

When, monk, you will train in higher morality, train in higher consciousness, train in higher wisdom, for you, monk, training in higher morality, training in higher consciousness, training in higher wisdom, lust will be abandoned, hate will be abandoned, delusion will be abandoned. With the abandoning of lust, with the abandoning of hate, with the abandoning of delusion, whatever is unwholesome you will not do, whatever is evil you will not practise."

Then that monk at a later time trained in higher morality, trained in higher consciousness, trained in higher wisdom. For him, training in higher morality, training in higher consciousness, training in higher wisdom, lust was abandoned, hate was abandoned, delusion was abandoned. With the abandoning of lust, with the abandoning of hate, with the abandoning of delusion, whatever was unwholesome he did not do, whatever was evil he did not practise. The fourth.

5.

The Discourse on the Learner

86. Then a certain monk approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One -

"'Trainee, trainee', venerable sir, is said. In what respect, venerable sir, is one a trainee?" "'He trains', monk, therefore he is called a trainee. And what does he train in? He trains in higher morality, he trains in higher consciousness, he trains in higher wisdom. 'He trains', monk, therefore he is called a trainee."

6.

The First Discourse on Training

87. "This more than one hundred and fifty training rules comes up for recitation fortnightly, monks, in which sons of good family desiring their own welfare train. There are these three trainings, monks, in which all this is contained. Which three? The training in higher morality, the training in higher consciousness, the training in higher wisdom - these, monks, are the three trainings in which all this is contained.

"Here, monks, a monk is one who fulfils the moral precepts, one who practises to a moderate degree in concentration, one who practises to a moderate degree in wisdom. He commits and emerges from whatever lesser and minor training rules there are. What is the reason for this? For I have not declared inability here, monks. But whatever training rules are the fundamentals of the holy life, befitting the holy life, there he is one of stable morality and established morality, having accepted the training rules he trains in them. He, with the utter elimination of the three mental fetters, becomes a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.

"Here again, monks, a monk is one who fulfils the moral precepts, one who practises to a moderate degree in concentration, one who practises to a moderate degree in wisdom. He commits and emerges from whatever lesser and minor training rules there are. What is the reason for this? For I have not declared inability here, monks. But whatever training rules are the fundamentals of the holy life, befitting the holy life, there he is one of stable morality and established morality, having accepted the training rules he trains in them. He, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, becomes a once-returner, who, having come to this world only once more, makes an end of suffering.

"Here again, monks, a monk is one who fulfils the moral precepts, one who fulfils concentration, one who practises to a moderate degree in wisdom. He commits and emerges from whatever lesser and minor training rules there are. What is the reason for this? For I have not declared inability here, monks. But whatever training rules are the fundamentals of the holy life, befitting the holy life, there he is one of stable morality and established morality, having accepted the training rules he trains in them. He, with the utter elimination of the five lower mental fetters, becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world.

"Here again, monks, a monk is one who fulfils the moral precepts, one who fulfils concentration, one who fulfils wisdom. He commits and emerges from whatever lesser and minor training rules there are. What is the reason for this? For I have not declared inability here, monks. But whatever training rules are the fundamentals of the holy life, befitting the holy life, there he is one of stable morality and established morality, having accepted the training rules he trains in them. He, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions.

"Thus indeed, monks, one who fulfils a portion attains a portion, one who fulfils the complete attains the complete. The training rules are not barren, monks, I say." The sixth.

7.

The Second Discourse on Training

88. "This more than one hundred and fifty training rules comes up for recitation fortnightly, monks, in which sons of good family desiring their own welfare train. There are these three trainings, monks, in which all this is contained. Which three? The training in higher morality, the training in higher consciousness, the training in higher wisdom - these, monks, are the three trainings in which all this is contained.

"Here, monks, a monk is one who fulfils the moral precepts, one who practises to a moderate degree in concentration, one who practises to a moderate degree in wisdom. He commits and emerges from whatever lesser and minor training rules there are. What is the reason for this? For I have not declared inability here, monks. But whatever training rules are the fundamentals of the holy life, befitting the holy life, there he is one of stable morality and established morality, having accepted the training rules he trains in them. He, with the utter elimination of the three mental fetters, becomes one with seven rebirths at the utmost. Having transmigrated and wandered among gods and humans for seven rebirths at the utmost, he makes an end of suffering. He, with the utter elimination of the three mental fetters, becomes a family-to-family goer, having transmigrated and wandered through two or three families, he makes an end of suffering. He, with the utter elimination of the three mental fetters, becomes one who has sown the seed of rebirth one last time, having produced just one human existence, he makes an end of suffering. He, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, becomes a once-returner, who, having come to this world only once more, makes an end of suffering.

"Here again, monks, a monk is one who fulfils the moral precepts, one who fulfils concentration, one who practises to a moderate degree in wisdom. He commits and emerges from whatever lesser and minor training rules there are. What is the reason for this? For I have not declared inability here, monks. But whatever training rules are the fundamentals of the holy life, befitting the holy life, there he is one of stable morality and established morality, having accepted the training rules he trains in them. He, with the utter elimination of the five lower mental fetters, becomes an upstream-goer heading toward the Akaniṭṭha realm. He, with the utter elimination of the five lower mental fetters, becomes an attainer of final nibbāna through exertion. He, with the utter elimination of the five lower mental fetters, becomes an attainer of final nibbāna without exertion. He, with the utter elimination of the five lower mental fetters, becomes an attainer of final nibbāna after the interval. He, with the utter elimination of the five lower mental fetters, becomes an attainer of final nibbāna in the interval.

"Here again, monks, a monk is one who fulfils the moral precepts, one who fulfils concentration, one who fulfils wisdom. He is one of stable morality and established morality regarding whatever training rules there are, having accepted the training rules he trains in them. He, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions.

"Thus indeed, monks, one who fulfils a portion attains a portion, one who fulfils the complete attains the complete. The training rules are not barren, monks, I say." The seventh.

8.

The Third Discourse on Training

89. "This more than one hundred and fifty training rules comes up for recitation fortnightly, monks, in which sons of good family desiring their own welfare train. There are these three trainings, monks, in which all this is contained. Which three? The training in higher morality, the training in higher consciousness, the training in higher wisdom - these, monks, are the three trainings in which all this is contained.

"Here, monks, a monk is one who fulfils the moral precepts, one who fulfils concentration, one who fulfils wisdom. He commits and emerges from whatever lesser and minor training rules there are. What is the reason for this? For I have not declared inability here, monks. But whatever training rules are the fundamentals of the holy life, befitting the holy life, there he is one of stable morality and established morality, having accepted the training rules he trains in them. He, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. Or else, not having attained that, not having penetrated that, with the utter elimination of the five lower mental fetters he becomes an attainer of final nibbāna in the interval. Or else, not having attained that, not having penetrated that, with the utter elimination of the five lower mental fetters he becomes an attainer of final nibbāna after the interval. Or else, not having attained that, not having penetrated that, with the utter elimination of the five lower mental fetters he becomes an attainer of final nibbāna without exertion. Or else, not having attained that, not having penetrated that, with the utter elimination of the five lower mental fetters he becomes an attainer of final nibbāna through exertion. Or else, not having attained that, not having penetrated that, with the utter elimination of the five lower mental fetters he becomes an upstream-goer heading toward the Akaniṭṭha realm. Or else, not having attained that, not having penetrated that, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, he becomes a once-returner, who, having come to this world only once more, makes an end of suffering. Or else, not having attained that, not having penetrated that, with the utter elimination of the three mental fetters he becomes one who has sown the seed of rebirth one last time, having produced just one human existence, he makes an end of suffering. Or else, not having attained that, not having penetrated that, with the utter elimination of the three mental fetters he becomes a family-to-family goer, having transmigrated and wandered through two or three families, he makes an end of suffering. Or else, not having attained that, not having penetrated that, with the utter elimination of the three mental fetters he becomes one with seven rebirths at the utmost, having transmigrated and wandered among gods and humans for seven rebirths at the utmost, he makes an end of suffering.

"Thus indeed, monks, one who fulfils the complete attains the complete, one who fulfils a portion attains a portion. The training rules are not barren, monks, I say." The eighth.

9.

The First Discourse on the Triad of Training

90. "There are these three trainings, monks. Which three? The training in higher morality, the training in higher consciousness, the training in higher wisdom.

"And what, monks, is the training in higher morality? Here, monks, a monk is virtuous, etc. having accepted the training rules he trains in them. This is called, monks, the training in higher morality.

"And what, monks, is the training in higher consciousness? Here, monks, a monk, quite secluded from sensual pleasures, etc. he enters and dwells in the fourth meditative absorption. This is called, monks, the training in higher consciousness.

"And what, monks, is the training in higher wisdom? Here, monks, a monk understands as it really is: 'This is suffering', etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' This is called, monks, the training in higher wisdom. These, monks, are the three trainings." The ninth.

10.

The Second Discourse on the Triad of Training

91. "There are these three trainings, monks. Which three? The training in higher morality, the training in higher consciousness, the training in higher wisdom.

"And what, monks, is the training in higher morality? Here, monks, a monk is virtuous, etc. having accepted the training rules he trains in them. This is called, monks, the training in higher morality.

"And what, monks, is the training in higher consciousness? Here, monks, a monk, quite secluded from sensual pleasures, etc. he enters and dwells in the fourth meditative absorption. This is called, monks, the training in higher consciousness.

"And what, monks, is the training in higher wisdom? Here, monks, a monk, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. This is called, monks, the training in higher wisdom. These, monks, are the three trainings."

11.

The Discourse on Suspicion

92. 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 Saṅkavā. There the Blessed One stayed at Saṅkavā. Now at that time a monk named Kassapagotta was a resident at Saṅkavā. There the Blessed One instructed, encouraged, inspired, and gladdened the monks with a talk on the Teaching connected with the training rules. Then for the monk Kassapagotta, while the Blessed One was instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching connected with the training rules, there was indeed impatience, there was displeasure – "This ascetic is too scrupulous." Then the Blessed One, having dwelt at Saṅkavā as long as he liked, set out on a journey towards Rājagaha. Wandering on a journey gradually, he arrived at Rājagaha. There the Blessed One stayed at Rājagaha.

Then for the monk Kassapagotta, not long after the Blessed One had departed, there was indeed remorse, there was regret – "It is a loss for me indeed, it is not a gain for me indeed; it is ill-gained for me indeed, it is not well-gained for me indeed; that for me, while the Blessed One was instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching connected with the training rules, there was indeed impatience, there was displeasure – 'This ascetic is too scrupulous.' What if I were to approach the Blessed One; having approached, I should confess the transgression as a transgression in the presence of the Blessed One." Then the monk Kassapagotta, having set in order his lodging, taking his bowl and robe, set out towards Rājagaha. Gradually he arrived at Rājagaha, at the Vulture's Peak mountain, and approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the monk Kassapagotta said this to the Blessed One –

"On one occasion, venerable sir, the Blessed One was staying at Saṅkavā, a market town of the Kosalans named Saṅkavā. There, venerable sir, the Blessed One instructed, encouraged, inspired, and gladdened the monks with a talk on the Teaching connected with the training rules. For me, while the Blessed One was instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching connected with the training rules, there was indeed impatience, there was displeasure – 'This ascetic is too scrupulous.' Then the Blessed One, having dwelt at Saṅkavā as long as he liked, set out on a journey towards Rājagaha. For me, venerable sir, not long after the Blessed One had departed, there was indeed remorse, there was regret – It is a loss for me indeed, it is not a gain for me indeed; it is ill-gained for me indeed, it is not well-gained for me indeed; that for me, while the Blessed One was instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching connected with the training rules, there was indeed impatience, there was displeasure – 'This ascetic is too scrupulous.' What if I were to approach the Blessed One; having approached, I should confess the transgression as a transgression in the presence of the Blessed One. A transgression overcame me, venerable sir, as one who was foolish, as one who was confused, as one who was unwholesome, that for me, while the Blessed One was instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching connected with the training rules, there was indeed impatience, there was displeasure – 'This ascetic is too scrupulous.' May the Blessed One, venerable sir, accept my transgression as a transgression for the sake of restraint in the future."

"Truly, Kassapa, a transgression overcame you as one who was foolish, as one who was confused, as one who was unwholesome, in that when I was instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching connected with the training rules, there was indeed impatience in you, there was displeasure - 'This ascetic is too scrupulous.' But since you, Kassapa, having seen the transgression as a transgression, make amends according to the Teaching, we accept it from you. For this is growth, Kassapa, in the Noble One's discipline: whoever, having seen a transgression as a transgression, makes amends according to the Teaching, and commits to restraint in the future.

"If even an elder monk, Kassapa, is not eager to train, does not speak in praise of undertaking the training, does not instigate in the training those other monks who are not eager to train, and does not speak praise of those other monks who are eager to train - factual, true, at the right time - of such an elder monk, Kassapa, I do not speak praise. What is the reason for this? Thinking 'The Teacher speaks praise of him,' other monks would associate with him; those who would associate with him would follow the example of what they have seen in him; those who would follow the example of what they have seen in him - for them that would be for their harm and suffering for a long time. Therefore, Kassapa, I do not speak praise of such an elder monk.

"If even a middle monk, Kassapa, is etc. if even a new monk, Kassapa, is not eager to train, does not speak in praise of undertaking the training, does not instigate in the training those other monks who are not eager to train, and does not speak praise of those other monks who are eager to train - factual, true, at the right time - of such a new monk, Kassapa, I do not speak praise. What is the reason for this? Thinking 'The Teacher speaks praise of him,' other monks would associate with him; those who would associate with him would follow the example of what they have seen in him; those who would follow the example of what they have seen in him - for them that would be for their harm and suffering for a long time. Therefore, Kassapa, I do not speak praise of such a new monk.

"If even an elder monk, Kassapa, is eager to train, speaks in praise of undertaking the training, instigates in the training those other monks who are not eager to train, and speaks praise of those other monks who are eager to train - factual, true, at the right time - of such an elder monk, Kassapa, I speak praise. What is the reason for this? Thinking 'The Teacher speaks praise of him,' other monks would associate with him; those who would associate with him would follow the example of what they have seen in him; those who would follow the example of what they have seen in him - for them that would be for their welfare and happiness for a long time. Therefore, Kassapa, I speak praise of such an elder monk.

"If even a middle monk, Kassapa, is eager to train etc. if even a new monk, Kassapa, is eager to train, speaks in praise of undertaking the training, instigates in the training those other monks who are not eager to train, and speaks praise of those other monks who are eager to train - factual, true, at the right time - of such a new monk, Kassapa, I speak praise. What is the reason for this? Thinking 'The Teacher speaks praise of him,' other monks would associate with him; those who would associate with him would follow the example of what they have seen in him; those who would follow the example of what they have seen in him - for them that would be for their welfare and happiness for a long time. Therefore, Kassapa, I speak praise of such a new monk." The eleventh.

The Chapter on Ascetics is ninth.

Its summary:

5.

The Chapter on a Lump of Salt

1.

The Discourse on Urgency

93. "There are, monks, these three urgent tasks to be done by a farmer householder. What three? Here, monks, a farmer householder very quickly ploughs the field well and makes it well levelled. Having very quickly ploughed the field well and made it well levelled, he very quickly plants the seeds. Having very quickly planted the seeds, he very quickly brings in water and takes it away. These, monks, are the three urgent tasks to be done by a farmer householder. That farmer householder, monks, does not have that supernormal power or might - 'Let my grain sprout today, let it form ears tomorrow, let it ripen the day after tomorrow.' But, monks, there comes a time when that farmer householder's grain, maturing through the seasons, sprouts, forms ears, and ripens.

"Just so, monks, there are these three urgent tasks to be done by a monk. What three? The undertaking of the training in higher morality, the undertaking of the training in higher consciousness, the undertaking of the training in higher wisdom - these, monks, are the three urgent tasks to be done by a monk. That monk, monks, does not have that supernormal power or might - 'Let my mind become liberated from the mental corruptions by non-clinging today or tomorrow or the day after tomorrow.' But, monks, there comes a time when that monk, training in higher morality, training in higher consciousness, training in higher wisdom, his mind becomes liberated from the mental corruptions by non-clinging.

"Therefore, monks, you should train thus - 'Our desire will be keen in the undertaking of the training in higher morality, our desire will be keen in the undertaking of the training in higher consciousness, our desire will be keen in the undertaking of the training in higher wisdom.' Thus indeed, monks, should you train." The first.

2.

The Discourse on Solitude

94. "There are, monks, these three solitudes that heterodox wandering ascetics declare. What three? Solitude regarding robes, solitude regarding almsfood, solitude regarding lodging.

"Herein, monks, heterodox wandering ascetics declare regarding solitude of robes: they wear hempen garments, they wear mixed garments, they wear shroud-cloth, they wear rag-robes, they wear bark-cloth, they wear cheetah hide, they wear a cloak of cheetah hide, they wear kusa-grass garments, they wear bark garments, they wear wood-shaving garments, they wear a blanket of human hair, they wear a blanket of horse-tail hair, they wear owl-feather garments. This, monks, heterodox wandering ascetics declare regarding solitude of robes.

"Herein, monks, heterodox wandering ascetics declare regarding solitude of almsfood. They are ones who feed on vegetables, they are ones who feed on millet, they are ones who feed on wild rice, they are ones who feed on leather scraps, they are ones who feed on moss, they are ones who feed on rice bran, they are ones who feed on rice scum, they are ones who feed on sesame flour, they are ones who feed on grass, they are ones who feed on cow dung; they sustain themselves on forest roots and fruits, feeding on fallen fruits. This, monks, heterodox wandering ascetics declare regarding solitude of almsfood.

"Herein, monks, heterodox wandering ascetics declare regarding solitude of lodging: a forest, the root of a tree, a cemetery, a deep forest, an open space, a heap of straw, a granary. This, monks, heterodox wandering ascetics declare regarding solitude of lodging. These, monks, are the three solitudes that heterodox wandering ascetics declare.

"But there are, monks, these three solitudes for a monk in this Teaching and discipline. What three? Here, monks, a monk is moral, and immorality has been abandoned by him, and he is secluded from it; he holds right view, and wrong view has been abandoned by him, and he is secluded from it; he is one who has eliminated the mental corruptions, and the mental corruptions have been abandoned by him, and he is secluded from them. Since, monks, a monk is moral, and immorality has been abandoned by him, and he is secluded from it; he holds right view, and wrong view has been abandoned by him, and he is secluded from it; he is one who has eliminated the mental corruptions, and the mental corruptions have been abandoned by him, and he is secluded from them. This is called, monks, 'a monk who has attained the highest, attained the core, pure, established in the core.'

"Just as, monks, a farmer householder has an accomplished rice field. That farmer householder would have it reaped very quickly. Having had it reaped very quickly, he would have it gathered very quickly. Having had it gathered very quickly, he would have it carried away very quickly. Having had it carried away very quickly, he would have it heaped up very quickly. Having had it heaped up very quickly, he would have it threshed very quickly. Having had it threshed very quickly, he would have the straw removed very quickly. Having had the straw removed very quickly, he would have the chaff removed very quickly. Having had the chaff removed very quickly, he would have it winnowed very quickly. Having had it winnowed very quickly, he would have it carried across very quickly. Having had it carried across very quickly, he would have it pounded very quickly. Having had it pounded very quickly, he would have the husks removed very quickly. Thus, monks, those grains of the farmer householder would have attained the highest, attained the core, pure, established in the core.

"Just so, monks, when a monk is moral and his immorality has been abandoned, and he is secluded from it; he holds right view, and wrong view has been abandoned by him, and he is secluded from it; he is one who has eliminated the mental corruptions, and the mental corruptions have been abandoned by him, and he is secluded from them. This is called, monks, 'a monk who has attained the highest, attained the core, pure, established in the core.'" The second.

3.

The Discourse on Autumn

95. "Just as, monks, in the autumn season, when the sky is clear and free from clouds, the sun ascending into the sky, having dispelled all the darkness in space, shines and burns and is brilliant.

"Just so, monks, when the stainless, spotless eye of the Teaching arises in a noble disciple, together with the arising of vision, monks, three mental fetters are abandoned by the noble disciple - identity view, sceptical doubt, adherence to moral rules and austerities.

"Then further, he emerges from two mental states: from covetousness and from anger. He, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. If, monks, at that time the noble disciple were to die, there is no mental fetter by which the noble disciple, being fettered, would come back again to this world." The third.

4.

The Discourse on the Assembly

96. "There are these three assemblies, monks. Which three? The assembly with excellence, the incomplete assembly, the complete assembly.

"And what, monks, is the assembly with excellence? Here, monks, in whatever assembly the elder monks are not luxurious, not lax, having laid down the responsibility for falling away, forerunners in solitude, they arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised, their later generation follows the example of what they have seen. They too are not luxurious, not lax, having laid down the responsibility for falling away, forerunners in solitude, they arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This is called, monks, the assembly with excellence.

"And what, monks, is the incomplete assembly? Here, monks, in whatever assembly the monks are quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, they dwell thus, this is called, monks, the incomplete assembly.

"And what, monks, is the complete assembly? Here, monks, in whatever assembly the monks dwell in unity, being joyful, without contention, blended like milk and water, regarding one another with eyes of affection, this is called, monks, the complete assembly.

"At the time, monks, when monks dwell in unity, being joyful, without contention, blended like milk and water, regarding one another with eyes of affection, monks, monks at that time generate much merit. Monks, monks at that time dwell in a supreme dwelling, that is to say, in the liberation of mind through altruistic joy. In one who is gladdened, rapture arises; when the mind is filled with rapture, the body becomes calm; one whose body is calm feels happiness; the mind of one who is happy becomes concentrated.

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

"Just so, monks, at the time when monks dwell in unity, being joyful, without contention, blended like milk and water, regarding one another with eyes of affection, monks, monks at that time generate much merit. Monks, monks at that time dwell in a supreme dwelling, that is to say, in the liberation of mind through altruistic joy. In one who is gladdened, rapture arises; when the mind is filled with rapture, the body becomes calm; one whose body is calm feels happiness; the mind of one who is happy becomes concentrated. These, monks, are the three assemblies." The fourth.

5.

The First Discourse on the Thoroughbred

97. "Monks, a king's good thoroughbred horse possessed of three factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself. With which three? Here, monks, a king's good thoroughbred horse is endowed with beauty, endowed with strength, and endowed with speed. Monks, a king's good thoroughbred horse possessed of these three factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself. Just so, monks, a monk possessed of three qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. With which three? Here, monks, a monk is endowed with beauty, endowed with strength, and endowed with speed.

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

"And how, monks, is a monk endowed with strength? Here, monks, a monk dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. Thus, monks, a monk is endowed with strength.

"And how, monks, is a monk endowed with speed? Here, monks, a monk understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a monk is endowed with speed. Monks, a monk possessed of these three qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world." The fifth.

6.

The Second Discourse on the Thoroughbred

98. "Monks, a king's good thoroughbred horse possessed of three factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself. With which three? Here, monks, a king's good thoroughbred horse is endowed with beauty, endowed with strength, and endowed with speed. Monks, a king's good thoroughbred horse possessed of these three factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself. Just so, monks, a monk possessed of three qualities is worthy of offerings, etc. an unsurpassed field of merit for the world. With which three? Here, monks, a monk is endowed with beauty, endowed with strength, and endowed with speed.

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

"And how, monks, is a monk endowed with strength? Here, monks, a monk dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. Thus, monks, a monk is endowed with strength.

"And how, monks, is a monk endowed with speed? Here, monks, a monk, with the utter elimination of the five lower mental fetters, becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. Thus, monks, a monk is endowed with speed. Monks, a monk possessed of these three qualities is worthy of offerings, etc. an unsurpassed field of merit for the world." The sixth.

7.

The Third Discourse on the Thoroughbred

99. "Monks, a king's good thoroughbred horse possessed of three factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself. With which three? Here, monks, a king's good thoroughbred horse is endowed with beauty, endowed with strength, and endowed with speed. Monks, a king's good thoroughbred horse possessed of these three factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself. Just so, monks, a monk possessed of three qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. With which three? Here, monks, a monk is endowed with beauty, endowed with strength, and endowed with speed.

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

"And how, monks, is a monk endowed with strength? Here, monks, a monk dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. Thus, monks, a monk is endowed with strength.

"And how, monks, is a monk endowed with speed? Here, monks, a monk, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. Thus, monks, a monk is endowed with speed. Monks, a monk possessed of these three qualities is worthy of offerings, etc. an unsurpassed field of merit for the world." The seventh.

8.

The Discourse on the Canvas

100. "Even a new cloth, monks, is ugly and of unpleasant contact and of little value; even a middling cloth, monks, is ugly and of unpleasant contact and of little value; even an old cloth, monks, is ugly and of unpleasant contact and of little value. Even an old cloth, monks, they use for wiping pots or they throw it on a rubbish heap.

"Just so, monks, if even a new monk is immoral, of bad character. This I say of his ugliness. Just as that cloth, monks, is ugly, I say this person is similar to that, monks. Those who associate with him, keep company with him, attend upon him, follow the example of what they have seen in him, for them that is for their harm and suffering for a long time. This I say of his unpleasant contact. Just as that cloth, monks, is of unpleasant contact, I say this person is similar to that, monks. Those from whom he accepts the requisites of robes, almsfood, lodging and medicine for the sick, for them that is not of great fruit, not of great benefit. This I say of his being of little value. Just as that cloth, monks, is of little value, I say this person is similar to that, monks. If even a middling monk, monks, is etc. if even an elder monk, monks, is immoral, of bad character, this I say of his ugliness. Just as that cloth, monks, is ugly, I say this person is similar to that, monks. Those who associate with him, keep company with him, attend upon him, follow the example of what they have seen in him, for them that is for their harm and suffering for a long time. This I say of his unpleasant contact. Just as that cloth, monks, is of unpleasant contact, I say this person is similar to that, monks. Those from whom he accepts the requisites of robes, almsfood, lodging and medicine for the sick, for them that is not of great fruit, not of great benefit. This I say of his being of little value. Just as that cloth, monks, is of little value, I say this person is similar to that, monks.

"And such an elder monk, monks, speaks in the midst of the Community. The monks said this to him - 'What indeed is the use of your speaking, you fool, you inexperienced one, you too imagine you should speak!' He, angry and displeased, utters such speech by which speech the Community suspends him, like a cloth on a rubbish heap.

"Even a new Kāsi cloth is beautiful and of pleasant contact and very costly; even a middling Kāsi cloth, monks, is beautiful and of pleasant contact and very costly; even an old Kāsi cloth, monks, is beautiful and of pleasant contact and very costly. Even an old Kāsi cloth, monks, they use as a wrapper for jewels or they place it in a perfume casket.

"Just so, monks, if even a new monk is moral, of good character, this I say is his beauty. Just as, monks, Kāsi cloth is colourful, I say this person is similar to that, monks. Those who associate with him, keep company with him, attend upon him, follow the example of what they have seen in him, for them that is for their welfare and happiness for a long time. This I say is his pleasant contact. Just as, monks, Kāsi cloth is pleasant to touch, I say this person is similar to that, monks. Those from whom he accepts the requisites of robes, almsfood, lodging and medicine for the sick, for them that is of great fruit and great benefit. This I say is his costliness. Just as, monks, Kāsi cloth is very costly, I say this person is similar to that, monks. If even a middling monk, monks, is etc. if even an elder monk, monks, is etc. I say this person.

"And such an elder monk, monks, speaks in the midst of the Community. The monks said this to him - 'Let the venerable ones be quiet, the elder monk speaks the Teaching and the discipline.' Therefore, monks, you should train thus - 'We shall be like Kāsi cloth, not like coarse cloth.' Thus indeed, monks, should you train." The eighth.

9.

The Discourse on the Lump of Salt

101. "Whoever, monks, would say thus - 'In whatever way this person does action, in that way he experiences it,' this being so, monks, there is no abiding by the holy life, no opportunity is evident for the complete ending of suffering. But whoever, monks, would say thus - 'In whatever way this person does action that is to be experienced, in that way he experiences its result,' this being so, monks, there is abiding by the holy life, opportunity is evident for the complete ending of suffering. Here, monks, for a certain person even a trifling evil deed done leads him to hell. Here again, monks, for a certain person that same trifling evil deed done is experienced in the present life, not even a little appears, how much less a lot.

"For what kind of person, monks, does even a trifling evil deed done lead him to hell? Here again, monks, a certain person is undeveloped in body, undeveloped in morality, undeveloped in mind, undeveloped in wisdom, limited, of small self, one who dwells in suffering with little. For such a person, monks, even a trifling evil deed done leads him to hell.

"For what kind of person, monks, is that same trifling evil deed done experienced in the present life, not even a little appears, how much less a lot? Here, monks, a certain person is developed in body, developed in morality, developed in mind, developed in wisdom, not limited, great of self, one who dwells immeasurably. For such a person, monks, that same trifling evil deed done is experienced in the present life, not even a little appears, how much less a lot.

"Just as, monks, a man might throw a lump of salt into a small water vessel. What do you think, monks, would that small amount of water become salty and undrinkable because of that lump of salt?" "Yes, venerable sir." "What is the reason for this?" "Because, venerable sir, the water in the small water vessel is little, it would become salty and undrinkable because of that lump of salt." "Just as, monks, a man might throw a lump of salt into the river Ganges. What do you think, monks, would that river Ganges become salty and undrinkable because of that lump of salt?" "No, Venerable Sir." "What is the reason for this?" "Because, venerable sir, there is a great mass of water in the river Ganges, it would not become salty and undrinkable because of that lump of salt."

"Just so indeed, monks, here for a certain person even a trifling evil deed done leads him to hell. Here, monks, for a certain person that same trifling evil deed done is experienced in the present life, not even a little appears, how much less a lot.

"For what kind of person, monks, does even a trifling evil deed done lead him to hell? Here, monks, a certain person is undeveloped in body, undeveloped in morality, undeveloped in mind, undeveloped in wisdom, limited, of small self, one who dwells in suffering with little. For such a person, monks, even a trifling evil deed done leads him to hell.

"For what kind of person, monks, is that same trifling evil deed done experienced in the present life, not even a little appears, how much less a lot? Here, monks, a certain person is developed in body, developed in morality, developed in mind, developed in wisdom, not limited, great of self, one who dwells immeasurably. For such a person, monks, that same trifling evil deed done is experienced in the present life, not even a little appears, how much less a lot.

"Here, monks, a certain one undergoes imprisonment even for half a coin, undergoes imprisonment even for a coin, undergoes imprisonment even for a hundred coins. Here, monks, a certain one does not undergo imprisonment even for half a coin, does not undergo imprisonment even for a coin, does not undergo imprisonment even for a hundred coins.

"What kind of person, monks, undergoes imprisonment even for half a coin, undergoes imprisonment even for a coin, undergoes imprisonment even for a hundred coins? Here, monks, a certain one is poor, possessing little, having little wealth. Such a person, monks, undergoes imprisonment even for half a coin, undergoes imprisonment even for a coin, undergoes imprisonment even for a hundred coins.

"What kind of person, monks, does not undergo imprisonment even for half a coin, does not undergo imprisonment even for a coin, does not undergo imprisonment even for a hundred coins? Here, monks, a certain one is wealthy, of great riches, of great possessions. Such a person, monks, does not undergo imprisonment even for half a coin, does not undergo imprisonment even for a coin, does not undergo imprisonment even for a hundred coins. Just so, monks, here for a certain person a trifling evil deed has been done. That leads him to hell. Here, monks, for a certain person that same trifling evil deed done is experienced in the present life, not even a little appears, how much less a lot.

"For what kind of person, monks, has a trifling evil deed been done that leads him to hell? Here, monks, a certain person is undeveloped in body, undeveloped in morality, undeveloped in mind, undeveloped in wisdom, limited, of small self, one who dwells in suffering with little. For such a person, monks, that same trifling evil deed done leads him to hell.

"For what kind of person, monks, is that same trifling evil deed done experienced in the present life, not even a little appears, how much less a lot? Here, monks, a certain person is developed in body, developed in morality, developed in mind, developed in wisdom, not limited, great of self, one who dwells immeasurably. For such a person, monks, that same trifling evil deed done is experienced in the present life, not even a little appears, how much less a lot.

"Here, monks, a certain person is developed in body, developed in morality, developed in mind, developed in wisdom, unlimited, great, one who dwells immeasurably. For such a person, monks, that same trifling evil deed done is experienced in the present life, not even a little appears, how much less a lot. Just as, monks, a sheep owner or sheep butcher is able to kill or bind or fine or do as he wishes with a certain one taking a ram not given, but is not able to kill or bind or fine or do as he wishes with a certain one taking a ram not given.

"What kind of person, monks, is the sheep owner or sheep butcher able to kill or bind or fine or do as he wishes with when taking a ram not given? Here, monks, a certain one is poor, possessing little, having little wealth. Such a person, monks, the sheep owner or sheep butcher is able to kill or bind or fine or do as he wishes with when taking a ram not given.

"What kind of person, monks, is the sheep owner or sheep butcher not able to kill or bind or fine or do as he wishes with when taking a ram not given? Here, monks, a certain one is wealthy, of great riches, of great possessions, a king or a king's chief minister. Such a person, monks, the sheep owner or sheep butcher is not able to kill or bind or fine or do as he wishes with when taking a ram not given. On the contrary, with joined palms he requests him - 'Give me, sir, a ram or the price of a ram.' Just so, monks, here for a certain person that same trifling evil deed done leads him to hell. But here, monks, for a certain person that same trifling evil deed done is experienced in the present life, not even a little appears, let alone much.

"For what kind of person, monks, does even a trifling evil deed done lead him to hell? Here, monks, a certain person is undeveloped in body, undeveloped in morality, undeveloped in mind, undeveloped in wisdom, limited, of small self, one who dwells in suffering with little. For such a person, monks, even a trifling evil deed done leads him to hell.

"For what kind of person, monks, is that same trifling evil deed done experienced in the present life, not even a little appears, how much less a lot? Here, monks, a certain person is developed in body, developed in morality, developed in mind, developed in wisdom, not limited, great of self, one who dwells immeasurably. For such a person, monks, that same trifling evil deed done is experienced in the present life, not even a little appears, how much less a lot.

"Whoever, monks, would say thus - 'In whatever way this person does an action, in that way he experiences it' - that being so, monks, there is no abiding by the holy life, no opportunity is evident for the right making an end of suffering. But whoever, monks, would say thus - 'In whatever way this person does an action that is to be experienced, in that way he experiences its result' - that being so, monks, there is abiding by the holy life, opportunity is evident for the right making an end of suffering." The ninth.

10.

The Discourse on the Dirt-Washer

102. "There are, monks, gross impurities of gold: soil and sand, gravel and grit. A dirt-washer or a dirt-washer's pupil, having scattered it in a trough, washes, washes thoroughly, washes completely. When that has been abandoned, when that has been put an end to, there are middling impurities of gold: fine gravel and coarse sand. A dirt-washer or a dirt-washer's pupil washes, washes thoroughly, washes completely. When that has been abandoned, when that has been put an end to, there are subtle impurities of gold: fine sand and black dirt. A dirt-washer or a dirt-washer's pupil washes, washes thoroughly, washes completely. When that has been abandoned, when that has been put an end to, then only gold dust remains. A goldsmith or a goldsmith's pupil, having placed the gold in a crucible, blows on it, blows on it thoroughly, blows on it completely. That gold becomes blown, blown thoroughly, blown completely, but with corruption not blown off; it is neither soft nor wieldy, nor luminous but brittle, and does not rightly approach work. There comes a time, monks, when a goldsmith or a goldsmith's pupil blows on that gold, blows on it thoroughly, blows on it completely. That gold becomes blown, blown thoroughly, blown completely, with corruption blown off; it is soft and wieldy and luminous, not brittle, and rightly approaches work. And whatever kind of ornament he wishes for - whether a band, whether an earring, whether a necklace, whether a golden garland - it serves that purpose for him.

"Just so, monks, there are gross impurities for a monk devoted to higher consciousness: bodily misconduct, verbal misconduct, mental misconduct; a monk of intelligent nature, being mindful, abandons them, dispels them, puts an end to them, brings them to obliteration. When that has been abandoned, when that has been put an end to, there are middling impurities for a monk devoted to higher consciousness: sensual thought, thought of anger, thought of violence; a monk of intelligent nature, being mindful, abandons them, dispels them, puts an end to them, brings them to obliteration. When that has been abandoned, when that has been put an end to, there are subtle impurities for a monk devoted to higher consciousness: thought of relatives, thought of country, thought connected with not being despised; a monk of intelligent nature, being mindful, abandons them, dispels them, puts an end to them, brings them to obliteration. When that has been abandoned, when that has been put an end to, then only thoughts of the Teaching remain. That concentration is neither peaceful nor sublime, not obtained through tranquillity, not attained to unification, but reached by forceful suppression and restraint. There comes a time, monks, when that mind internally stands still, settles, becomes unified, and becomes concentrated. That concentration is peaceful, sublime, obtained through tranquillity, attained to unification, not reached by forceful suppression and restraint. And towards whatever mental state to be realised by direct knowledge he inclines the mind for realisation by direct knowledge, in each and every case he attains the ability to witness, when there is a basis for mindfulness.

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

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

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

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

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

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

11.

The Discourse on the Sign

103. "By a monk devoted to higher consciousness, monks, three signs should be attended to from time to time - from time to time the sign of concentration should be attended to, from time to time the sign of exertion should be attended to, from time to time the sign of equanimity should be attended to. If, monks, a monk devoted to higher consciousness were to attend only to the sign of concentration, there is the possibility that that mind would tend towards idleness. If, monks, a monk devoted to higher consciousness were to attend only to the sign of exertion, there is the possibility that that mind would tend towards restlessness. If, monks, a monk devoted to higher consciousness were to attend only to the sign of equanimity, there is the possibility that that mind would not rightly become concentrated for the elimination of mental corruptions. But when, monks, a monk devoted to higher consciousness from time to time attends to the sign of concentration, from time to time attends to the sign of exertion, from time to time attends to the sign of equanimity, that mind becomes soft and wieldy and luminous, and not brittle, and rightly becomes concentrated for the elimination of mental corruptions.

"Just as, monks, a goldsmith or a goldsmith's pupil might prepare a forge, having prepared the forge might light the mouth of the forge, having lit the mouth of the forge might take gold with tongs and place it in the mouth of the forge, having placed it in the mouth of the forge, from time to time he blows on it, from time to time he sprinkles it with water, from time to time he examines it. If, monks, a goldsmith or a goldsmith's pupil were to blow on that gold only, there is the possibility that that gold would burn. If, monks, a goldsmith or a goldsmith's pupil were to sprinkle that gold with water only, there is the possibility that that gold would be extinguished. If, monks, a goldsmith or a goldsmith's pupil were to examine that gold only, there is the possibility that that gold would not rightly come to maturity. But when, monks, a goldsmith or a goldsmith's pupil from time to time blows on that gold, from time to time sprinkles it with water, from time to time examines it, that gold becomes soft and wieldy and luminous, and not brittle, and rightly approaches work. And whatever kind of ornament he wishes for - whether a band, whether an earring, whether a necklace, whether a golden garland - it serves that purpose for him.

"Just so, monks, by a monk devoted to higher consciousness three signs should be attended to from time to time - from time to time the sign of concentration should be attended to, from time to time the sign of exertion should be attended to, from time to time the sign of equanimity should be attended to. If, monks, a monk devoted to higher consciousness were to attend only to the sign of concentration, there is the possibility that that mind would tend towards idleness. If, monks, a monk devoted to higher consciousness were to attend only to the sign of exertion, there is the possibility that that mind would tend towards restlessness. If, monks, a monk devoted to higher consciousness were to attend only to the sign of equanimity, there is the possibility that that mind would not rightly become concentrated for the elimination of mental corruptions. But when, monks, a monk devoted to higher consciousness from time to time attends to the sign of concentration, from time to time attends to the sign of exertion, from time to time attends to the sign of equanimity, that mind becomes soft and wieldy and luminous, and not brittle, and rightly becomes concentrated for the elimination of mental corruptions. And towards whatever mental state to be realised by direct knowledge he inclines the mind for realisation by direct knowledge, in each and every case he attains the ability to witness, when there is a basis for mindfulness.

"If he wishes - 'May I experience the various kinds of supernormal power, etc. With the elimination of the mental corruptions, etc. having realised, having attained, may I dwell' - in each and every case he attains the ability to witness, when there is a basis for mindfulness." The eleventh.

The Chapter on the Lump of Salt is fifth.

Its summary:

The second fifty is complete.

3.

The Third Fifty

1.

The Chapter on Enlightenment

1.

The Discourse on Before Enlightenment

104. "Before the enlightenment, monks, while still unenlightened, being just a Bodhisatta, this occurred to me - 'What indeed is the gratification in the world, what is the danger, what is the escape?' This occurred to me, monks - 'Whatever happiness and pleasure arises dependent on the world, this is the gratification in the world. That the world is impermanent, suffering, subject to change, this is the danger in the world. Whatever is the removal of desire and lust, the abandoning of desire and lust regarding the world, this is the escape from the world.' As long as I, monks, did not directly know as it really is the gratification of the world as gratification, the danger as danger, and the escape as escape, I did not acknowledge, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment. But when I, monks, directly knew as it really is the gratification of the world as gratification, the danger as danger, and the escape as escape, then I acknowledged, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment. And knowledge and vision arose in me - 'Unshakable is my liberation, this is the last birth, there is now no more rebirth.' The first.

2.

The First Discourse on Gratification

105. "I, monks, pursued the quest for gratification in the world. Whatever gratification there is in the world I attained. As far as there is gratification in the world that has been well seen by me through wisdom. I, monks, pursued the quest for danger in the world. Whatever danger there is in the world I attained. As far as there is danger in the world that has been well seen by me through wisdom. I, monks, pursued the quest for escape from the world. Whatever escape there is from the world I attained. As far as there is escape from the world that has been well seen by me through wisdom. As long as I, monks, did not directly know as it really is the gratification of the world as gratification, the danger as danger, and the escape as escape, I did not acknowledge, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment. But when I, monks, directly knew as it really is the gratification of the world as gratification, the danger as danger, and the escape as escape, then I acknowledged, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment. And knowledge and vision arose in me - 'Unshakable is my liberation, this is the last birth, there is now no more rebirth.' The second.

3.

The Second Discourse on Gratification

106. "If, monks, there were no gratification in the world, beings would not become attached to the world. But because, monks, there is gratification in the world, therefore beings become attached to the world. If, monks, there were no danger in the world, beings would not become disenchanted with the world. But because, monks, there is danger in the world, therefore beings become disenchanted with the world. If, monks, there were no escape from the world, beings would not escape from the world. But because, monks, there is escape from the world, therefore beings escape from the world. As long as, monks, beings did not directly know as it really is the gratification of the world as gratification, the danger as danger, and the escape as escape, for so long, monks, beings from the world with its gods, with its Māras, with its Brahmās, from the generation with its ascetics and brahmins, with its gods and humans, did not dwell escaped, unbound, free, with a mind rid of barriers. But when, monks, beings directly knew as it really is the gratification of the world as gratification, the danger as danger, and the escape as escape, then, monks, beings from the world with its gods, with its Māras, with its Brahmās, from the generation with its ascetics and brahmins, with its gods and humans, dwell escaped, unbound, free, with a mind rid of barriers." The third.

4.

The Discourse on Ascetics and Brahmins

107. "Whatever ascetics or brahmins, monks, who do not understand as it really is the gratification of the world as gratification, the danger as danger, and the escape as escape, they are not for me, monks, ascetics or brahmins who are considered ascetics among ascetics or considered brahmins among brahmins; and those venerable ones do not dwell having attained the goal of asceticism or the goal of the holy life in this very life, having realised by direct knowledge themselves. But whatever ascetics or brahmins, monks, who understand as it really is the gratification of the world as gratification, the danger as danger, and the escape as escape, they are for me, monks, ascetics or brahmins who are considered ascetics among ascetics and considered brahmins among brahmins; and those venerable ones dwell having attained the goal of asceticism and the goal of the holy life in this very life, having realised by direct knowledge themselves." The fourth.

5.

The Discourse on Weeping

108. "This, monks, is weeping in the Noble One's discipline, that is to say, singing. This, monks, is madness in the Noble One's discipline, that is to say, dancing. This, monks, is childishness in the Noble One's discipline, that is to say, excessive teeth-showing laughter. Therefore, monks, let there be destruction of the bridge to singing, destruction of the bridge to dancing; for you who are gladdened by the Dhamma, being mindful, a smile is sufficient just for a smile." The fifth.

6.

The Discourse on Dissatisfaction

109. "There is no satisfaction, monks, in the using of three things. Which three? There is no satisfaction, monks, in the using of sleep. There is no satisfaction, monks, in the using of the drinking of spirits and liquor. There is no satisfaction, monks, in the using of engaging in sexual intercourse. There is no satisfaction, monks, in the using of these three." The sixth.

7.

The Discourse on the Unguarded

110. Then the householder Anāthapiṇḍika approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the householder Anāthapiṇḍika seated to one side, the Blessed One said this - "Householder, when the mind is unguarded, bodily action is also unguarded, verbal action is also unguarded, mental action is also unguarded. For one whose bodily activity is unguarded, whose verbal activity is unguarded, whose mental activity is unguarded, bodily action is also soaked, verbal action is also soaked, mental action is also soaked. For one whose bodily activity is soaked, whose verbal activity is soaked, whose mental activity is soaked, bodily action is also rotten, verbal action is also rotten, mental action is also rotten. For one whose bodily activity is rotten, whose verbal activity is rotten, whose mental activity is rotten, there is no good death, no good passing away.

"Just as, householder, in a pinnacle building with a poor roof, the peak is also unprotected, the rafters are also unprotected, the wall is also unprotected; the peak is also soaked, the rafters are also soaked, the wall is also soaked; the peak is also rotten, the rafters are also rotten, the wall is also rotten.

"Just so, householder, when the mind is unguarded, bodily action is also unguarded, verbal action is also unguarded, mental action is also unguarded. For one whose bodily activity is unguarded, whose verbal activity is unguarded, whose mental activity is unguarded, bodily action is also soaked, verbal action is also soaked, mental action is also soaked. For one whose bodily activity is soaked, whose verbal activity is soaked, whose mental activity is soaked, bodily action is also rotten, verbal action is also rotten, mental action is also rotten. For one whose bodily activity is rotten, whose verbal activity is rotten, whose mental activity is rotten, there is no good death, no good passing away.

"Householder, when the mind is guarded, bodily action is also guarded, verbal action is also guarded, mental action is also guarded. For one whose bodily activity is guarded, whose verbal activity is guarded, whose mental activity is guarded, bodily action is also unsoaked, verbal action is also unsoaked, mental action is also unsoaked. For one whose bodily activity is unsoaked, whose verbal activity is unsoaked, whose mental activity is unsoaked, bodily action is also unrotten, verbal action is also unrotten, mental action is also unrotten. For one whose bodily activity is unrotten, whose verbal activity is unrotten, whose mental activity is unrotten, there is a good death, a good passing away.

"Just as, householder, in a pinnacle building with a good roof, the peak is also protected, the rafters are also protected, the wall is also protected; the peak is also unsoaked, the rafters are also unsoaked, the wall is also unsoaked; the peak is also unrotten, the rafters are also unrotten, the wall is also unrotten.

Just so, householder, when the mind is guarded, bodily action is also guarded, verbal action is also guarded, mental action is also guarded. For one whose bodily activity is guarded, whose verbal activity is guarded, whose mental activity is guarded, bodily action is also unsoaked, verbal action is also unsoaked, mental action is also unsoaked. For one whose bodily activity is unsoaked, whose verbal activity is unsoaked, whose mental activity is unsoaked, bodily action is also unrotten, verbal action is also unrotten, mental action is also unrotten. For one whose bodily activity is unrotten, whose verbal activity is unrotten, whose mental activity is unrotten, there is a good death, a good passing away." The seventh.

8.

The Discourse on the Corrupted

111. To the householder Anāthapiṇḍika seated to one side, the Blessed One said this - "Householder, when the mind is corrupted, bodily action is also corrupted, verbal action is also corrupted, mental action is also corrupted. For one whose bodily activity is corrupted, whose verbal activity is corrupted, whose mental activity is corrupted, there is no good death, no good passing away. Just as, householder, in a pinnacle building with a poor roof, the peak is also corrupted, the rafters are also corrupted, the wall is also corrupted; just so, householder, when the mind is corrupted, bodily action is also corrupted, verbal action is also corrupted, mental action is also corrupted. For one whose bodily activity is corrupted, whose verbal activity is corrupted, whose mental activity is corrupted, there is no good death, no good passing away.

"Householder, when the mind is uncorrupted, bodily action is also uncorrupted, verbal action is also uncorrupted, mental action is also uncorrupted. For one whose bodily activity is uncorrupted, whose verbal activity is uncorrupted, whose mental activity is uncorrupted, there is a good death, a good passing away. Just as, householder, in a pinnacle building with a good roof, the peak is also uncorrupted, the rafters are also uncorrupted, the wall is also uncorrupted; just so, householder, when the mind is uncorrupted, bodily action is also uncorrupted, verbal action is also uncorrupted, mental action is also uncorrupted. For one whose bodily activity is uncorrupted, etc. whose mental activity is uncorrupted, there is a good death, a good passing away." The eighth.

9.

The First Discourse on Origin

112. "There are, monks, these three sources for the arising of actions. What three? Greed is a source for the arising of actions, hate is a source for the arising of actions, delusion is a source for the arising of actions. Whatever action, monks, is done through greed, born of greed, having greed as its source, having greed as its origin, that action is unwholesome, that action is blameworthy, that action has painful results, that action leads to the arising of actions, that action does not lead to the cessation of actions. Whatever action, monks, is done through hate, born of hate, having hate as its source, having hate as its origin, that action is unwholesome, that action is blameworthy, that action has painful results, that action leads to the arising of actions, that action does not lead to the cessation of actions. Whatever action, monks, is done through delusion, born of delusion, having delusion as its source, having delusion as its origin, that action is unwholesome, that action is blameworthy, that action has painful results, that action leads to the arising of actions, that action does not lead to the cessation of actions. These, monks, are the three sources for the arising of actions.

"There are, monks, these three sources for the arising of actions. What three? Non-greed is a source for the arising of actions, non-hate is a source for the arising of actions, non-delusion is a source for the arising of actions. Whatever action, monks, is done through non-greed, born of non-greed, having non-greed as its source, having non-greed as its origin, that action is wholesome, that action is blameless, that action has pleasant results, that action leads to the cessation of actions, that action does not lead to the arising of actions. Whatever action, monks, is done through non-hate, born of non-hate, having non-hate as its source, having non-hate as its origin, that action is wholesome, that action is blameless, that action has pleasant results, that action leads to the cessation of actions, that action does not lead to the arising of actions. Whatever action, monks, is done through non-delusion, born of non-delusion, having non-delusion as its source, having non-delusion as its origin, that action is wholesome, that action is blameless, that action has pleasant results, that action leads to the cessation of actions, that action does not lead to the arising of actions. These, monks, are the three sources for the arising of actions." The ninth.

10.

The Second Discourse on Origin

113. "There are, monks, these three sources for the arising of actions. What three? Referring to phenomena that are a basis for desire and lust in the past, desire arises; referring to phenomena that are a basis for desire and lust in the future, desire arises; referring to phenomena that are a basis for desire and lust in the present, desire arises. And how, monks, referring to phenomena that are a basis for desire and lust in the past, does desire arise? Referring to phenomena that are a basis for desire and lust in the past, monks, one reflects upon and examines with the mind. For one reflecting upon and examining with the mind, referring to phenomena that are a basis for desire and lust in the past, desire arises. With desire arisen, one is connected with those phenomena. This, monks, I call a mental fetter - that which is lust of the mind. Thus, monks, referring to phenomena that are a basis for desire and lust in the past, desire arises.

"And how, monks, referring to phenomena that are a basis for desire and lust in the future, does desire arise? Referring to phenomena that are a basis for desire and lust in the future, monks, one reflects upon and examines with the mind. For one reflecting upon and examining with the mind, referring to phenomena that are a basis for desire and lust in the future, desire arises. With desire arisen, one is connected with those phenomena. This, monks, I call a mental fetter - that which is lust of the mind. Thus, monks, referring to phenomena that are a basis for desire and lust in the future, desire arises.

"And how, monks, referring to phenomena that are a basis for desire and lust in the present, does desire arise? Referring to phenomena that are a basis for desire and lust in the present, monks, one reflects upon and examines with the mind. For one reflecting upon and examining with the mind, referring to phenomena that are a basis for desire and lust in the present, desire arises. With desire arisen, one is connected with those phenomena. This, monks, I call a mental fetter - that which is lust of the mind. Thus, monks, referring to phenomena that are a basis for desire and lust in the present, desire arises. These, monks, are the three sources for the arising of actions.

"There are, monks, these three sources for the arising of actions. What three? Referring to phenomena that are a basis for desire and lust in the past, desire does not arise; referring to phenomena that are a basis for desire and lust in the future, desire does not arise; referring to phenomena that are a basis for desire and lust in the present, desire does not arise. And how, monks, referring to phenomena that are a basis for desire and lust in the past, does desire not arise? One understands the future result of phenomena that are a basis for desire and lust in the past, monks. Having understood the future result, one turns away from that. Having turned away from that, having penetrated with the mind, one sees having pierced through with wisdom. Thus, monks, referring to phenomena that are a basis for desire and lust in the past, desire does not arise.

"And how, monks, regarding future phenomena that are a basis for desire and lust, does desire not arise? Regarding future phenomena that are a basis for desire and lust, monks, one understands the future result. Having understood the future result, one turns away from that. Having turned away from that, having penetrated with the mind, one sees having pierced through with wisdom. Thus, monks, regarding future phenomena that are a basis for desire and lust, desire does not arise.

"And how, monks, regarding present phenomena that are a basis for desire and lust, does desire not arise? Regarding present phenomena that are a basis for desire and lust, monks, one understands the future result, having understood the future result one turns away from that, having turned away from that, having penetrated with the mind, one sees having pierced through with wisdom. Thus, monks, regarding present phenomena that are a basis for desire and lust, desire does not arise. These, monks, are the three sources for the arising of actions." The tenth.

The Chapter on Enlightenment is first.

Its summary:

2.

The Chapter on Those Bound for the Realm of Misery

1.

The Discourse on Those Bound for the Realm of Misery

114. "Monks, there are these three bound for the realm of misery, doomed to Niraya Hell, without having abandoned this. Which three? Whoever is not a practitioner of the holy life though claiming to be a practitioner of the holy life, whoever accuses one living the pure holy life with an unfounded charge of not living the holy life, and whoever holds such a doctrine and view - 'There is no fault in sensual pleasures,' he commits to gulping down sensual pleasures. These, monks, are the three bound for the realm of misery, doomed to Niraya Hell, without having abandoned this." The first.

2.

The Discourse on the Rare

115. "The manifestation of three things, monks, is rare in the world. Which three? The manifestation of a Tathāgata, a Worthy One, a Perfectly Self-awakened One is rare in the world; a person who teaches the Teaching and discipline proclaimed by the Tathāgata is rare in the world; a grateful and thankful person is rare in the world. The manifestation of these three things, monks, is rare in the world." The second.

3.

The Discourse on the Immeasurable

116. "Monks, there are these three persons existing and found in the world. Which three? The easily measured, the difficult to measure, the immeasurable. And what, monks, is the person easily measured? Here, monks, a certain person is agitated, arrogant, fickle, garrulous, of loose speech, unmindful, not fully aware, unconcentrated, with a wandering mind, with uncontrolled faculties. This is called, monks, the person easily measured.

"And what, monks, is the person difficult to measure? Here, monks, a certain person is unagitated, not arrogant, steadfast, not garrulous, not of loose speech, mindful, fully aware, concentrated, with fully focused mind, with controlled faculties. This is called, monks, the person difficult to measure.

"And what, monks, is the person immeasurable? Here, monks, a monk is a Worthy One, one who has eliminated the mental corruptions. This is called, monks, the person immeasurable. These, monks, are the three persons existing and found in the world." The third.

4.

The Discourse on the Imperturbable

117. "Monks, there are these three persons existing and found in the world. Which three? Here, monks, a certain person, with the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' enters and dwells in the plane of infinite space. He enjoys it, desires it, and finds happiness on account of it; established therein, inclined to it, dwelling in it frequently, not fallen away from it, when dying he is reborn in the company of the gods who have reached the plane of infinite space. The life-span of the gods who have reached the plane of infinite space, monks, is twenty thousand cosmic cycles. There a worldling, having stayed as long as life lasts, having spent all of whatever is the life-span of those gods, goes to hell, goes to the animal realm, goes to the sphere of ghosts. But a disciple of the Blessed One, having stayed there as long as life lasts, having spent all of whatever is the life-span of those gods, attains final nibbāna in that very existence. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an ignorant worldling, that is to say, regarding destination and rebirth.

"Furthermore, monks, here a certain person, with the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite,' enters and dwells in the plane of infinite consciousness. He enjoys it, desires it, and finds happiness on account of it; established therein, inclined to it, dwelling in it frequently, not fallen away from it, when dying he is reborn in the company of the gods who have reached the plane of infinite consciousness. The life-span of the gods who have reached the plane of infinite consciousness, monks, is forty thousand cosmic cycles. There a worldling, having stayed as long as life lasts, having spent all of whatever is the life-span of those gods, goes to hell, goes to the animal realm, goes to the sphere of ghosts. But a disciple of the Blessed One, having stayed there as long as life lasts, having spent all of whatever is the life-span of those gods, attains final nibbāna in that very existence. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an ignorant worldling, that is to say, regarding destination and rebirth.

"Furthermore, monks, here a certain person, with the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' enters and dwells in the plane of nothingness. He enjoys it, desires it, and finds happiness on account of it; established therein, inclined to it, dwelling in it frequently, not fallen away from it, when dying he is reborn in the company of the gods who have reached the plane of nothingness. The life-span of the gods who have reached the plane of nothingness, monks, is sixty thousand cosmic cycles. There a worldling, having stayed as long as life lasts, having spent all of whatever is the life-span of those gods, goes to hell, goes to the animal realm, goes to the sphere of ghosts. But a disciple of the Blessed One, having stayed there as long as life lasts, having spent all of whatever is the life-span of those gods, attains final nibbāna in that very existence. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an ignorant worldling, that is to say, regarding destination and rebirth. These, monks, are the three persons existing and found in the world." The fourth.

5.

The Discourse on Failure and Accomplishment

118. "There are these three failures, monks. Which three? Failure in morality, failure in mind, failure in view. And what, monks, is failure in morality? Here, monks, a certain one is one who kills living beings, takes what is not given, engages in sexual misconduct, is a liar, speaks divisive speech, speaks harsh speech, engages in idle chatter. This is called, monks, failure in morality.

"And what, monks, is failure in mind? Here, monks, a certain one is covetous, has a mind of ill-will. This is called, monks, failure in mind.

"And what, monks, is failure in view? Here, monks, a certain one holds wrong view, has perverted vision - 'There is not what is given, there is not what is sacrificed, there is not what is offered, there is no result and consequence of good and bad actions, there is not this world, there is not the other world, there is not mother, there is not father, there are no spontaneously reborn beings, there are not in the world ascetics and brahmins who have gone the right way, who have rightly practised, who proclaim this world and the other world, having realised them by direct knowledge themselves.' This is called, monks, failure in view. Because of failure in morality, monks, beings, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell; because of failure in mind, monks, beings, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell; because of failure in view, monks, beings, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell. These, monks, are the three failures."

"There are these three accomplishments, monks. Which three? Accomplishment in morality, accomplishment in mind, accomplishment in view. And what, monks, is accomplishment in morality? Here, monks, a certain one abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter. This is called, monks, accomplishment in morality.

"And what, monks, is accomplishment in mind? Here, monks, a certain one is non-covetous, has a mind without ill-will. This is called, monks, accomplishment in mind.

"And what, monks, is accomplishment in view? Here, monks, a certain one holds right view, has undistorted vision - 'There is what is given, there is what is sacrificed, there is what is offered, there is result and consequence of good and bad actions, there is this world, there is the other world, there is mother, there is father, there are spontaneously reborn beings, there are in the world ascetics and brahmins who have gone the right way, who have rightly practised, who proclaim this world and the other world, having realised them by direct knowledge themselves.' This is called, monks, accomplishment in view. Because of accomplishment in morality, monks, beings, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world; because of accomplishment in mind, monks, beings, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world; because of accomplishment in view, monks, beings, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world. These, monks, are the three accomplishments." The fifth.

6.

The Discourse on the Incontrovertible Teaching

119. "There are these three failures, monks. Which three? Failure in morality, failure in mind, failure in view. And what, monks, is failure in morality? Here, monks, a certain one is one who kills living beings, etc. engages in idle chatter. This is called, monks, failure in morality.

"And what, monks, is failure in mind? Here, monks, a certain one is covetous, has a mind of ill-will. This is called, monks, failure in mind.

"And what, monks, is failure in view? Here, monks, a certain one holds wrong view, has perverted vision - 'There is not what is given, there is not what is sacrificed... etc. who proclaim this world and the other world, having realised them by direct knowledge themselves.' This is called, monks, failure in view. Because of failure in morality, monks, etc. because of failure in view, monks, beings, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Just as, monks, an unmistakable die thrown upwards, wherever it lands, it lands firmly established; just so, monks, because of failure in morality, beings, etc. are reborn. These, monks, are the three failures."

"There are these three accomplishments, monks. Which three? Accomplishment in morality, accomplishment in mind, accomplishment in view. And what, monks, is accomplishment in morality? Here, monks, a certain one abstains from killing living beings, etc. This is called, monks, accomplishment in morality.

"And what, monks, is accomplishment in mind? Here, monks, a certain one is non-covetous, has a mind without ill-will. This is called, monks, accomplishment in mind.

"And what, monks, is accomplishment in view? Here, monks, a certain one holds right view, has undistorted vision - 'There is what is given, there is what is sacrificed... etc. who proclaim this world and the other world, having realised them by direct knowledge themselves.' This is called, monks, accomplishment in view. Because of accomplishment in morality, monks, beings, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world. Because of accomplishment in mind... etc. because of accomplishment in view, monks, beings, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world. Just as, monks, an unmistakable die thrown upwards, wherever it lands, it lands firmly established; just so, monks, because of accomplishment in morality, beings, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world, because of accomplishment in mind, beings... etc. because of accomplishment in view, beings, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world. These, monks, are the three accomplishments." The sixth.

7.

The Discourse on Action

120. "There are these three failures, monks. Which three? Failure in action, failure in livelihood, failure in view. And what, monks, is failure in action? Here, monks, a certain one is one who kills living beings, etc. engages in idle chatter. This is called, monks, failure in action.

"And what, monks, is failure in livelihood? Here, monks, a certain one has wrong livelihood, earns his living by wrong livelihood. This is called, monks, failure in livelihood.

"And what, monks, is failure in view? Here, monks, a certain one holds wrong view, has perverted vision - 'There is not what is given, there is not what is sacrificed... etc. who proclaim this world and the other world, having realised them by direct knowledge themselves.' This is called, monks, failure in view. These, monks, are the three failures."

"There are these three accomplishments, monks. Which three? Accomplishment in action, accomplishment in livelihood, accomplishment in view. And what, monks, is accomplishment in action? Here, monks, a certain one abstains from killing living beings, etc. abstains from idle chatter. This is called, monks, accomplishment in action.

"And what, monks, is accomplishment in livelihood? Here, monks, a certain one has right livelihood, earns his living by right livelihood. This is called, monks, accomplishment in livelihood.

"And what, monks, is accomplishment in view? Here, monks, a certain one holds right view, has undistorted vision - 'There is what is given, there is what is sacrificed... etc. who proclaim this world and the other world, having realised them by direct knowledge themselves.' This is called, monks, accomplishment in view. These, monks, are the three accomplishments." The seventh.

8.

The First Discourse on Purity

121. "There are, monks, these three purities. What three? Bodily purity, verbal purity, mental purity. And what, monks, is bodily purity? Here, monks, a certain one abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct. This is called, monks, bodily purity.

"And what, monks, is verbal purity? Here, monks, a certain one abstains from lying, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter. This is called, monks, verbal purity.

"And what, monks, is mental purity? Here, monks, a certain one is non-covetous, has a mind without ill-will, and holds right view. This is called, monks, mental purity. These, monks, are the three purities." The eighth.

9.

The Second Discourse on Purity

122. "There are, monks, these three purities. What three? Bodily purity, verbal purity, mental purity. And what, monks, is bodily purity? Here, monks, a monk abstains from killing living beings, abstains from taking what is not given, abstains from not practising the holy life. This is called, monks, bodily purity.

"And what, monks, is verbal purity? Here, monks, a monk abstains from lying, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter. This is called, monks, verbal purity.

"And what, monks, is mental purity? Here, monks, a monk, when there is sensual desire internally - understands 'there is sensual desire internally in me'; or when there is no sensual desire internally - understands 'there is no sensual desire internally in me'; and he understands how the arising of unarisen sensual desire occurs; and he understands how the abandoning of arisen sensual desire occurs; and he understands how the non-arising in the future of abandoned sensual desire occurs; when there is anger internally - understands 'there is anger internally in me'; or when there is no anger internally - understands 'there is no anger internally in me'; and he understands how the arising of unarisen anger occurs; and he understands how the abandoning of arisen anger occurs; and he understands how the non-arising in the future of abandoned anger occurs; when there is sloth and torpor internally - understands 'there is sloth and torpor internally in me'; or when there is no sloth and torpor internally - understands 'there is no sloth and torpor internally in me'; and he understands how the arising of unarisen sloth and torpor occurs; and he understands how the abandoning of arisen sloth and torpor occurs; and he understands how the non-arising in the future of abandoned sloth and torpor occurs; when there is restlessness and remorse internally - understands 'there is restlessness and remorse internally in me'; or when there is no restlessness and remorse internally - understands 'there is no restlessness and remorse internally in me'; and he understands how the arising of unarisen restlessness and remorse occurs; and he understands how the abandoning of arisen restlessness and remorse occurs; and he understands how the non-arising in the future of abandoned restlessness and remorse occurs; when there is sceptical doubt internally - understands 'there is sceptical doubt internally in me'; or when there is no sceptical doubt internally - understands 'there is no sceptical doubt internally in me'; and he understands how the arising of unarisen sceptical doubt occurs; and he understands how the abandoning of arisen sceptical doubt occurs; and he understands how the non-arising in the future of abandoned sceptical doubt occurs. This is called, monks, mental purity. These, monks, are the three purities.

10.

The Discourse on Moral Perfection

123. "There are, monks, these three moral perfections. What three? Bodily moral perfection, verbal moral perfection, mental moral perfection. And what, monks, is bodily moral perfection? Here, monks, a monk abstains from killing living beings, abstains from taking what is not given, abstains from not practising the holy life. This is called, monks, bodily moral perfection.

"And what, monks, is verbal moral perfection? Here, monks, a monk abstains from lying, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter. This is called, monks, verbal moral perfection.

"And what, monks, is mental moral perfection? Here, monks, a monk, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. This is called, monks, mental moral perfection. These, monks, are the three moral perfections."

The Chapter on Those Bound for the Realm of Misery is twelfth.

Its summary:

3.

The Chapter on Kusinārā

1.

The Discourse on Kusinārā

124. On one occasion the Blessed One was dwelling at Kusinārā in the Baliharaṇa jungle thicket. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"Here, monks, a monk dwells in dependence on a certain village or market town. A householder or a householder's son, having approached him, invites him for a meal for the morrow. If he wishes, monks, the monk consents. After that night has passed, in the earlier period of the day, having dressed, taking his bowl and robe, he approaches the dwelling of that householder or householder's son; having approached, he sits down on the prepared seat. That householder or householder's son with his own hand satisfies and serves him with superior solid and soft food.

He thinks thus - 'It is good indeed that this householder or householder's son with his own hand satisfies and serves me with superior solid and soft food.' And thus he thinks - 'Oh, if only this householder or householder's son would with his own hand satisfy and serve me with such superior solid and soft food in the future too!' He consumes that almsfood greedy, infatuated, transgressing, not seeing the danger, without wisdom of escape. There he thinks sensual thoughts, thinks thoughts of anger, thinks thoughts of violence. Of such a monk, monks, I say what is given is not of great fruit. What is the reason for this? Because, monks, the monk dwells heedless.

"Here again, monks, a monk dwells in dependence on a certain village or market town. A householder or a householder's son, having approached him, invites him for a meal for the morrow. If he wishes, monks, the monk consents. After that night has passed, in the earlier period of the day, having dressed, taking his bowl and robe, he approaches the dwelling of that householder or householder's son; having approached, he sits down on the prepared seat. That householder or householder's son with his own hand satisfies and serves him with superior solid and soft food.

He does not think thus - 'It is good indeed that this householder or householder's son with his own hand satisfies and serves me with superior solid and soft food.' And thus he does not think - 'Oh, if only this householder or householder's son would with his own hand satisfy and serve me with such superior solid and soft food in the future too!' He consumes that almsfood not greedy, not infatuated, not transgressing, seeing the danger, with wisdom of escape. There he thinks thoughts of renunciation, thinks thoughts of non-anger, thinks thoughts of non-violence. Of such a monk, monks, I say what is given is of great fruit. What is the reason for this? Because, monks, the monk dwells diligent." The first.

2.

The Discourse on Quarrel

125. "In whatever direction, monks, monks dwell quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, it is not comfortable for me even to pay attention to that direction, monks, how much more to go there! I reach the conclusion here - 'Certainly those venerable ones have abandoned three qualities, and have made three qualities abundant. Which three qualities have they abandoned? The thought of renunciation, the thought of non-anger, the thought of non-violence - these three qualities they have abandoned. Which three qualities have they made abundant? Sensual thought, thought of anger, thought of violence - these three qualities they have made abundant.' In whatever direction, monks, monks dwell quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, it is not comfortable for me even to pay attention to that direction, monks, how much more to go there! I reach the conclusion here - 'Certainly those venerable ones have abandoned these three qualities, and have made these three qualities abundant.'"

"But in whatever direction, monks, monks dwell in unity, being joyful, without contention, blended like milk and water, regarding one another with eyes of affection, it is comfortable for me even to go to that direction, monks, how much more to pay attention to it! I reach the conclusion here - 'Certainly those venerable ones have abandoned three qualities, and have made three qualities abundant. Which three qualities have they abandoned? Sensual thought, thought of anger, thought of violence - these three qualities they have abandoned. Which three qualities have they made abundant? The thought of renunciation, the thought of non-anger, the thought of non-violence - these three qualities they have made abundant.' In whatever direction, monks, monks dwell in unity, being joyful, without contention, blended like milk and water, regarding one another with eyes of affection, it is comfortable for me even to go to that direction, monks, how much more to pay attention to it! I reach the conclusion here - 'Certainly those venerable ones have abandoned these three qualities, and have made these three qualities abundant.'" The second.

3.

The Discourse on the Gotamaka Shrine

126. On one occasion the Blessed One was dwelling at Vesālī in the Gotamaka shrine. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"I teach the Teaching having directly known, monks, not without having directly known. I teach the Teaching with a source, monks, not without a source. I teach the Teaching with the wondrous effect of liberation, monks, not without the wondrous effect of liberation. Since I teach the Teaching having directly known, monks, not without having directly known, since I teach the Teaching with a source, not without a source, since I teach the Teaching with the wondrous effect of liberation, not without the wondrous effect of liberation, exhortation is to be done, instruction is to be done. And it is enough for you, monks, for contentment, enough for gladness, enough for pleasure - 'The Blessed One is the perfectly Self-awakened One, well proclaimed is the Teaching, the Community is practicing well.'"

This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said. And while this explanation was being spoken, the thousandfold world-system trembled. The third.

4.

The Discourse on Bharaṇḍu the Kālāma

127. On one occasion the Blessed One was wandering on a journey among the Kosalans and arrived at Kapilavatthu. Mahānāma the Sakyan heard - "The Blessed One, it is said, has arrived at Kapilavatthu." Then Mahānāma the Sakyan approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. To Mahānāma the Sakyan standing to one side, the Blessed One said this -

"Go, Mahānāma, find out in Kapilavatthu such a public rest-house where we might stay for one night today." "Yes, venerable sir," Mahānāma the Sakyan, having assented to the Blessed One, having entered Kapilavatthu, wandering about almost the whole of Kapilavatthu, did not see in Kapilavatthu such a public rest-house where the Blessed One might stay for one night today.

Then Mahānāma the Sakyan approached the Blessed One; having approached, he said this to the Blessed One - "There is not, venerable sir, in Kapilavatthu such a public rest-house where the Blessed One might stay for one night today. This Bharaṇḍu Kālāma, venerable sir, is a former fellow practitioner of the holy life of the Blessed One. Let the Blessed One stay for one night today in his hermitage." "Go, Mahānāma, prepare a mat." "Yes, venerable sir," Mahānāma the Sakyan, having assented to the Blessed One, approached the hermitage of Bharaṇḍu Kālāma; having approached, having prepared a mat, having set out water for washing the feet, he approached the Blessed One; having approached, he said this to the Blessed One - "The mat is spread, venerable sir, water is set out for washing the feet. Now let the Blessed One do as he thinks fit, venerable sir."

Then the Blessed One approached the hermitage of Bharaṇḍu Kālāma; having approached, he sat down on the prepared seat. Having sat down, the Blessed One washed his feet. Then this occurred to Mahānāma the Sakyan - "It is not the right time today to attend upon the Blessed One. The Blessed One is weary. Tomorrow I shall attend upon the Blessed One," and having paid respect to the Blessed One and circumambulated him keeping him on his right, he departed.

Then Mahānāma the Sakyan, after that night had passed, approached the Blessed One; having approached, he sat down to one side. To Mahānāma the Sakyan seated to one side, the Blessed One said this - "There are, Mahānāma, three teachers existing and found in the world. Which three? Here, Mahānāma, a certain teacher declares the full understanding of sensual pleasures; he does not declare the full understanding of material forms, he does not declare the full understanding of feelings. Here again, Mahānāma, a certain teacher declares the full understanding of sensual pleasures, he declares the full understanding of material forms; he does not declare the full understanding of feelings. Here again, Mahānāma, a certain teacher declares the full understanding of sensual pleasures, he declares the full understanding of material forms, he declares the full understanding of feelings. These, Mahānāma, are the three teachers existing and found in the world. Of these three teachers, Mahānāma, is there one goal or are there different goals?"

When this was said, Bharaṇḍu Kālāma said this to Mahānāma the Sakyan - "Say 'one', Mahānāma." When this was said, the Blessed One said this to Mahānāma the Sakyan - "Say 'different', Mahānāma." For the second time Bharaṇḍu Kālāma said this to Mahānāma the Sakyan - "Say 'one', Mahānāma." For the second time the Blessed One said this to Mahānāma the Sakyan - "Say 'different', Mahānāma." For the third time Bharaṇḍu Kālāma said this to Mahānāma the Sakyan - "Say 'one', Mahānāma." For the third time the Blessed One said this to Mahānāma the Sakyan - "Say 'different', Mahānāma."

Then this occurred to Bharaṇḍu Kālāma - "Indeed I have been disparaged by the ascetic Gotama up to the third time in the presence of the influential Mahānāma the Sakyan. What if I were to depart from Kapilavatthu?" Then Bharaṇḍu Kālāma departed from Kapilavatthu. Having departed from Kapilavatthu, he was gone just as he had departed, and did not return again. The fourth.

5.

The Discourse About Hatthaka

128. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then Hatthaka the young god, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached the Blessed One; having approached - "I will stand before the Blessed One," he kept sinking down, kept subsiding, and was not able to stand firm. Just as ghee or oil poured on sand keeps sinking down, keeps subsiding, and does not stand firm; just so Hatthaka the young god - "I will stand before the Blessed One," he kept sinking down, kept subsiding, and was not able to stand firm.

Then the Blessed One said this to Hatthaka the young god - "Create a gross body, Hatthaka." "Yes, venerable sir," Hatthaka the young god, having assented to the Blessed One, having created a gross body, having paid respect to the Blessed One, stood to one side. To Hatthaka the young god standing to one side, the Blessed One said this -

"Those teachings, Hatthaka, that were occurring for you formerly when you were a human being, are those teachings still occurring for you now?" "Those teachings, venerable sir, that were occurring for me formerly when I was a human being, those teachings are still occurring for me now; and those teachings, venerable sir, that were not occurring for me formerly when I was a human being, those teachings are now occurring for me. Just as, venerable sir, the Blessed One now dwells crowded by monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians, and disciples of sectarians; just so indeed I, venerable sir, dwell crowded by young gods. Even from afar, venerable sir, young gods come to the presence of Hatthaka the young god, thinking 'We will hear the Teaching.' I died unsatisfied and discontent with three things, venerable sir. Which three? I died unsatisfied and discontent with seeing the Blessed One, venerable sir; I died unsatisfied and discontent with hearing the Good Teaching, venerable sir; I died unsatisfied and discontent with attending upon the Community, venerable sir. I died unsatisfied and discontent with these three things, venerable sir."

6.

The Discourse on Kaṭuviya

129. On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Bārāṇasī for almsfood. The Blessed One, walking for almsfood near the fig tree at the cattle market, saw a certain monk devoid of gratification, seeking gratification externally, unmindful, not fully aware, unconcentrated, with a wandering mind, with uncontrolled faculties. Having seen him, he said this to that monk -

"Do not, monk, make yourself impure. That indeed, monk, flies will not fall upon and devour one who has made himself impure, soaked with verminous odour - this is impossible." Then that monk, exhorted by the Blessed One with this exhortation, attained a sense of urgency. Then the Blessed One, having walked for almsfood in Bārāṇasī, after the meal, having returned from his alms round, addressed the monks -

"Here, monks, having dressed in the earlier period of the day, taking my bowl and robe, I entered Bārāṇasī for almsfood. I saw, monks, walking for almsfood near the fig tree at the cattle market, a certain monk devoid of gratification, seeking gratification externally, unmindful, not fully aware, unconcentrated, with a wandering mind, with uncontrolled faculties. Having seen him, I said this to that monk -

'Do not, monk, make yourself impure. That indeed, monk, flies will not fall upon and devour one who has made himself impure, soaked with verminous odour - this is impossible.' Then, monks, that monk, exhorted by me with this exhortation, attained a sense of urgency." When this was said, a certain monk said this to the Blessed One - "What indeed, venerable sir, is impurity? What is verminous odour? What are flies?"

"Covetousness, monk, is impurity; anger is verminous odour; evil unwholesome thoughts are flies. That indeed, monk, flies will not fall upon and devour one who has made himself impure, soaked with verminous odour - this is impossible."

7.

The First Discourse on Anuruddha

130. Then the Venerable Anuruddha 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 Anuruddha said this to the Blessed One - "Here I, venerable sir, with the divine eye, which is pure and surpasses the human, mostly see a woman, upon the body's collapse at death, being reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Possessed of how many qualities, venerable sir, does a woman, upon the body's collapse at death, become reborn in a realm of misery, an unfortunate realm, a nether world, in hell?"

"Possessed of three qualities, Anuruddha, a woman, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. With which three? Here, Anuruddha, a woman in the earlier period of the day dwells in a house with a mind pervaded by the stain of stinginess, at the noon period of the day she dwells in a house with a mind pervaded by jealousy, in the afternoon period of the day she dwells in a house with a mind pervaded by sensual lust. Possessed of these three qualities, Anuruddha, a woman, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell." The seventh.

8.

The Second Discourse on Anuruddha

131. Then the Venerable Anuruddha approached the Venerable Sāriputta; having approached, he exchanged friendly greetings with the Venerable Sāriputta. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Anuruddha said this to the Venerable Sāriputta - "Here I, friend Sāriputta, with the divine eye, which is pure and surpasses the human, survey a thousand worlds. My energy is aroused and unsluggish, mindfulness is established and unconfused, the body is calm and not excited, the mind is concentrated and fully focused. And yet my mind is not liberated from the mental corruptions by non-clinging."

"That you, friend Anuruddha, think thus - 'I with the divine eye, which is pure and surpasses the human, survey a thousand worlds' - this is conceit in you. And that you, friend Anuruddha, think thus - 'My energy is aroused and unsluggish, mindfulness is established and unconfused, the body is calm and not excited, the mind is concentrated and fully focused' - this is restlessness in you. And that you, friend Anuruddha, think thus - 'And yet my mind is not liberated from the mental corruptions by non-clinging' - this is remorse in you. It would be good if the Venerable Anuruddha, having abandoned these three mental states, not attending to these three mental states, would focus the mind on the deathless element."

Then the Venerable Anuruddha at a later time, having abandoned these three mental states, not attending to these three mental states, focused the mind on the deathless element. Then the Venerable Anuruddha, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - that unsurpassed goal for the sake of which sons of good family rightly go forth from home into homelessness - the final goal of the holy life, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." And the Venerable Anuruddha became one of the Worthy Ones. The eighth.

9.

The Discourse on the Concealed

132. "There are, monks, these three things that are conducive when concealed, not when unveiled. What three? A woman, monks, is conducive when concealed, not when unveiled; the spells of brahmins, monks, are conducive when concealed, not when unveiled; wrong view, monks, is conducive when concealed, not when unveiled. These, monks, are the three things that are conducive when concealed, not when unveiled.

"There are, monks, these three things that shine when unveiled, not when concealed. What three? The disc of the moon, monks, shines when unveiled, not when concealed; the orb of the sun, monks, shines when unveiled, not when concealed; the Teaching and discipline proclaimed by the Tathāgata, monks, shines when unveiled, not when concealed. These, monks, are the three things that shine when unveiled, not when concealed." The ninth.

10.

The Discourse on Writing

133. "Monks, there are these three persons existing and found in the world. Which three? The person like an inscription on rock, the person like an inscription on earth, the person like an inscription on water. And what, monks, is the person like an inscription on rock? Here, monks, a certain person becomes angry repeatedly. And that wrath of his underlies him for a long time. Just as, monks, an inscription on rock does not quickly fall apart by wind or by water, it is long-lasting; just so, monks, here a certain person becomes angry repeatedly. And that wrath of his underlies him for a long time. This is called, monks, the person like an inscription on rock.

"And what, monks, is the person like an inscription on earth? Here, monks, a certain person becomes angry repeatedly. But that wrath of his does not underlie him for a long time. Just as, monks, an inscription on earth quickly falls apart by wind or by water, it is not long-lasting; just so, monks, here a certain person becomes angry repeatedly. But that wrath of his does not underlie him for a long time. This is called, monks, the person like an inscription on earth.

"And what, monks, is the person like an inscription on water? Here, monks, a certain person, even when spoken to roughly, even when spoken to harshly, even when spoken to disagreeably, is connected, is in harmony, is friendly. Just as, monks, an inscription on water quickly disappears, it is not long-lasting; just so, monks, here a certain person, even when spoken to roughly, even when spoken to harshly, even when spoken to disagreeably, is connected, is in harmony, is friendly. This is called, monks, the person like an inscription on water. These, monks, are the three persons existing and found in the world." The tenth.

The Chapter on Kusinārā is thirteenth.

Its summary:

4.

The Chapter on a Warrior

1.

The Discourse on the Warrior

134. "Monks, a warrior possessed of three factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself. With which three? Here, monks, a warrior is one who shoots far, one who shoots as quickly as lightning, and one who breaks open a great body. Monks, a warrior possessed of these three factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself. Just so, monks, a monk possessed of three factors is worthy of offerings, etc. an unsurpassed field of merit for the world. With which three? Here, monks, a monk is one who shoots far, one who shoots as quickly as lightning, and one who breaks open a great body.

"And how, monks, is a monk one who shoots far? Here, monks, a monk, whatever materiality, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, all materiality - 'This is not mine, this I am not, this is not my self' - thus he sees this as it really is with right wisdom. Whatever feeling, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, all feeling - 'This is not mine, this I am not, this is not my self' - thus he sees this as it really is with right wisdom. Whatever perception, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, all perception - 'This is not mine, this I am not, this is not my self' - thus he sees this as it really is with right wisdom. Whatever activities, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, all activities - 'This is not mine, this I am not, this is not my self' - thus he sees this as it really is with right wisdom. Whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, all consciousness - 'This is not mine, this I am not, this is not my self' - thus he sees this as it really is with right wisdom. Thus, monks, a monk is one who shoots far.

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

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

2.

The Discourse on the Assembly

135. "There are these three assemblies, monks. Which three? An assembly disciplined by rote, an assembly disciplined by counter-questioning, an assembly disciplined by measure - these, monks, are the three assemblies." The second.

3.

The Discourse on a Friend

136. "Monks, a friend possessed of three factors should be associated with. With which three? He gives what is hard to give, he does what is hard to do, he endures what is hard to endure - monks, a friend possessed of these three factors should be associated with." The third.

4.

The Discourse on Arising

137. "Whether there is an arising of Tathāgatas or whether there is no arising of Tathāgatas, monks, that element still stands - the principle of the causal relationship of phenomena, the cosmic law of phenomena. All activities are impermanent. The Tathāgata awakens to that, fully realises that. Having awakened to it, having fully realised it, he tells, teaches, makes known, establishes, reveals, analyses, and makes clear - 'All activities are impermanent.' Whether there is an arising of Tathāgatas or whether there is no arising of Tathāgatas, monks, that element still stands - the principle of the causal relationship of phenomena, the cosmic law of phenomena. All activities are suffering. The Tathāgata awakens to that, fully realises that. Having awakened to it, having fully realised it, he tells, teaches, makes known, establishes, reveals, analyses, and makes clear - 'All activities are suffering.' Whether there is an arising of Tathāgatas or whether there is no arising of Tathāgatas, monks, that element still stands - the principle of the causal relationship of phenomena, the cosmic law of phenomena. All phenomena are non-self. The Tathāgata awakens to that, fully realises that. Having awakened to it, having fully realised it, he tells, teaches, makes known, establishes, reveals, analyses, and makes clear - 'All phenomena are non-self.' The fourth.

5.

The Discourse on the Hair Blanket

138. "Just as, monks, whatever woven cloths there are, a hair blanket is declared the worst among them. A hair blanket, monks, is cold in the cold, hot in the heat, ugly, foul-smelling, of unpleasant contact. Just so, monks, whatever doctrines of various ascetics and brahmins there are, Makkhali's doctrine is declared the worst among them.

"Makkhali, monks, the foolish man, holds such a doctrine and view - 'There is no action, there is no deed, there is no energy.' Those who were Worthy Ones, Perfectly Self-awakened Ones in the past period of time, monks, those Blessed Ones too were proponents of the efficacy of action, proponents of the efficacy of deeds, and proponents of the efficacy of energy. Them too, monks, Makkhali the foolish man obstructs - 'There is no action, there is no deed, there is no energy.' Those who will be Worthy Ones, Perfectly Self-awakened Ones in the future period of time, monks, those Blessed Ones too will be proponents of the efficacy of action, proponents of the efficacy of deeds, and proponents of the efficacy of energy. Them too, monks, Makkhali the foolish man obstructs - 'There is no action, there is no deed, there is no energy.' I too, monks, at present, the Worthy One, the Perfectly Self-awakened One, am a proponent of the efficacy of action, a proponent of the efficacy of deeds, and a proponent of the efficacy of energy. Me too, monks, Makkhali the foolish man obstructs - 'There is no action, there is no deed, there is no energy.'

"Just as, monks, a fish-trap set up at the mouth of a river would be for the harm, for the suffering, for the calamity, for the disaster of many fish; just so, monks, Makkhali the foolish man has arisen in the world as, I think, a human fish-trap, for the harm, for the suffering, for the calamity, for the disaster of many beings." The fifth.

6.

The Discourse on Accomplishment

139. "There are these three accomplishments, monks. Which three? Accomplishment in faith, accomplishment in morality, accomplishment in wisdom – these, monks, are the three accomplishments." The sixth.

7.

The Discourse on Growth

140. "There are these three kinds of growth, monks. Which three? Growth of faith, growth of morality, growth of wisdom - these, monks, are the three kinds of growth." The seventh.

8.

The Discourse on the Inferior Horse

141. "I will teach you, monks, three inferior horses and three inferior persons. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"And which, monks, are the three inferior horses? Here, monks, a certain inferior horse is endowed with speed; not endowed with beauty, not endowed with height and girth. Here again, monks, a certain inferior horse is endowed with speed and endowed with beauty; not endowed with height and girth. Here again, monks, a certain inferior horse is endowed with speed and endowed with beauty and endowed with height and girth. These, monks, are the three inferior horses.

"And which, monks, are the three inferior persons? Here, monks, a certain inferior person is endowed with speed; not endowed with beauty, not endowed with height and girth. Here again, monks, a certain inferior person is endowed with speed and endowed with beauty; not endowed with height and girth. Here again, monks, a certain inferior person is endowed with speed and endowed with beauty and endowed with height and girth.

"And how, monks, is an inferior person endowed with speed; not endowed with beauty, not endowed with height and girth? Here, monks, a monk understands as it really is: 'This is suffering', etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' This I say is his speed. But when asked a question about the higher teaching and higher discipline, he evades and does not answer. This I say is not his beauty. And he is not an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. This I say is not his height and girth. Thus, monks, an inferior person is endowed with speed; not endowed with beauty, not endowed with height and girth.

"And how, monks, is a man-colt endowed with speed and endowed with beauty, but not endowed with height and girth? Here, monks, a monk understands as it really is: 'This is suffering', etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' This I say is his speed. But when asked a question about the higher teaching and higher discipline, he answers and does not evade. This I say is his beauty. But he is not an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. This I say is not his height and girth. Thus, monks, a man-colt is endowed with speed and endowed with beauty, not endowed with height and girth.

"And how, monks, is a man-colt endowed with speed and endowed with beauty and endowed with height and girth? Here, monks, a monk understands as it really is: 'This is suffering', etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' This I say is his speed. But when asked a question about the higher teaching and higher discipline, he answers and does not evade. This I say is his beauty. And he is an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. This I say is his height and girth. Thus, monks, a man-colt is endowed with speed and endowed with beauty and endowed with height and girth. These, monks, are the three man-colts." The eighth.

9.

The Discourse on the Middling Horse

142. "I will teach you, monks, three thoroughbred horses and three thoroughbred persons. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"And which, monks, are the three thoroughbred horses? Here, monks, a certain thoroughbred horse is endowed with speed; not endowed with beauty, not endowed with height and girth. Here again, monks, a certain thoroughbred horse is endowed with speed and endowed with beauty; not endowed with height and girth. Here again, monks, a certain thoroughbred horse is endowed with speed and endowed with beauty and endowed with height and girth. These, monks, are the three thoroughbred horses.

"And which, monks, are the three thoroughbred persons? Here, monks, a certain thoroughbred person is endowed with speed; not endowed with beauty, not endowed with height and girth. Here again, monks, a certain thoroughbred person is endowed with speed and endowed with beauty; not endowed with height and girth. Here again, monks, a certain thoroughbred person is endowed with speed and endowed with beauty and endowed with height and girth.

"And how, monks, is a thoroughbred person endowed with speed; not endowed with beauty, not endowed with height and girth? Here, monks, a monk, with the utter elimination of the five lower mental fetters, becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. This I say is his speed. But when asked a question about the higher teaching and higher discipline, he evades and does not answer. This I say is not his beauty. And he is not an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. This I say is not his height and girth. Thus, monks, a thoroughbred person is endowed with speed; not endowed with beauty, not endowed with height and girth.

"And how, monks, is a thoroughbred person endowed with speed and endowed with beauty, not endowed with height and girth? Here, monks, a monk, with the utter elimination of the five lower mental fetters, becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. This I say is his speed. But when asked a question about the higher teaching and higher discipline, he answers and does not evade. This I say is his beauty. And he is not an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. This I say is not his height and girth. Thus, monks, a thoroughbred person is endowed with speed; endowed with beauty, not endowed with height and girth.

"And how, monks, is a man-thoroughbred endowed with speed and endowed with beauty and endowed with height and girth? Here, monks, a monk, with the utter elimination of the five lower mental fetters, becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. This I say is his speed. But when asked a question about the higher teaching and higher discipline, he answers and does not evade. This I say is his beauty. And he is an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. This I say is his height and girth. Thus, monks, a man-thoroughbred is endowed with speed and endowed with beauty and endowed with height and girth. These, monks, are the three man-thoroughbreds." The ninth.

10.

The Discourse on the Thoroughbred Horse

143. "I will teach you, monks, three good thoroughbred horses and three good thoroughbred persons. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"And which, monks, are the three good thoroughbred horses? Here, monks, a certain good thoroughbred horse... etc. is endowed with speed and endowed with beauty and endowed with height and girth. These, monks, are the three good thoroughbred horses.

"And which, monks, are the three good thoroughbred persons? Here, monks, a certain good thoroughbred person... etc. is endowed with speed and endowed with beauty and endowed with height and girth.

"And how, monks, is a good thoroughbred person... etc. endowed with speed and endowed with beauty and endowed with height and girth? Here, monks, a monk, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. This I say is his speed. But when asked a question about the higher teaching and higher discipline, he answers and does not evade. This I say is his beauty. And he is an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. This I say is his height and girth. Thus, monks, a good thoroughbred person is endowed with speed and endowed with beauty and endowed with height and girth. These, monks, are the three good thoroughbred persons." The tenth.

11.

The First Discourse on the Peacock's Feeding Ground

144. On one occasion the Blessed One was dwelling at Rājagaha in the Peacocks' Feeding Ground in the wanderers' park. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"Monks, a monk possessed of three qualities is of absolute goal, of absolute security from bondage, of absolute holy life, of absolute final end, foremost among gods and humans. With which three? With the aggregate of morality of one beyond training, with the aggregate of concentration of one beyond training, with the aggregate of wisdom of one beyond training. Monks, a monk possessed of these three qualities is of absolute goal, of absolute security from bondage, of absolute holy life, of absolute final end, foremost among gods and humans." The eleventh.

12.

The Second Discourse on the Peacock's Feeding Ground

145. "Monks, a monk possessed of three qualities is of absolute goal, of absolute security from bondage, of absolute holy life, of absolute final end, foremost among gods and humans. With which three? With the wonder of supernormal power, with the wonder of mind-reading, with the wonder of instruction – Monks, a monk possessed of these three qualities is of absolute goal, of absolute security from bondage, of absolute holy life, of absolute final end, foremost among gods and humans." The twelfth.

13.

The Third Discourse on the Peacock's Feeding Ground

146. "Monks, a monk possessed of three qualities is of absolute goal, of absolute security from bondage, of absolute holy life, of absolute final end, foremost among gods and humans. With which three? With right view, with right knowledge, with right liberation – Monks, a monk possessed of these three qualities is of absolute goal, of absolute security from bondage, of absolute holy life, of absolute final end, foremost among gods and humans." The thirteenth.

The Chapter on Warriors is fourteenth.

Its summary:

5.

The Chapter on the Auspicious

1.

The Discourse on the Unwholesome

147. "Monks, one possessed of three qualities is deposited in hell as if carried there. With which three? With unwholesome bodily action, with unwholesome verbal action, with unwholesome mental action – Monks, one possessed of these three qualities is deposited in hell as if carried there.

"Monks, one possessed of three qualities is deposited in heaven as if carried there. With which three? With wholesome bodily action, with wholesome verbal action, with wholesome mental action – Monks, one possessed of these three qualities is deposited in heaven as if carried there." The first.

2.

The Discourse on the Blameworthy

148. "Monks, one possessed of three qualities is deposited in hell as if carried there. With which three? With blameworthy bodily action, with blameworthy verbal action, with blameworthy mental action - Monks, one possessed of these three qualities is deposited in hell as if carried there.

"Monks, one possessed of three qualities is deposited in heaven as if carried there. With which three? With blameless bodily action, with blameless verbal action, with blameless mental action - Monks, one possessed of these etc. thus in heaven." The second.

3.

The Discourse on Unevenness

149. "Monks, by three etc. with unrighteous bodily action, with unrighteous verbal action, with unrighteous mental action - Monks, one possessed of these etc. thus in hell.

"Monks, by three qualities etc. with righteous bodily action, with righteous verbal action, with righteous mental action - Monks, one possessed of these etc. thus in heaven." The third.

4.

The Discourse on Impurity

150. "Monks, by three etc. with impure bodily action, with impure verbal action, with impure mental action - Monks, one possessed of these etc. thus in hell.

"Monks, by three etc. with pure bodily action, with pure verbal action, with pure mental action - Monks, one possessed of these three qualities is deposited in heaven as if carried there." The fourth.

5.

The First Discourse on Being Dug Up

151. "Monks, a foolish, inexperienced bad person possessed of three qualities maintains himself injured and damaged, is blameable and censurable by the wise, and generates much demerit. With which three? With unwholesome bodily action, with unwholesome verbal action, with unwholesome mental action – Monks, a foolish, inexperienced bad person possessed of these three qualities maintains himself injured and damaged, is blameable and censurable by the wise, and generates much demerit.

"Monks, a wise, accomplished good person possessed of three qualities maintains himself uninjured and undamaged, is faultless and beyond censure by the wise, and generates much merit. With which three? With wholesome bodily action, with wholesome verbal action, with wholesome mental action. Etc. The fifth.

6.

The Second Discourse on Being Dug Up

152. "Monks, by three etc. With blameworthy bodily action, with blameworthy verbal action, with blameworthy mental action. Etc.

"Monks, by three etc. With blameless bodily action, with blameless verbal action, with blameless mental action. Etc. The sixth.

7.

The Third Discourse on Being Dug Up

153. "Monks, by three etc. with unrighteous bodily action, with unrighteous verbal action, with unrighteous mental action. Etc.

"Monks, by three etc. with righteous bodily action, with righteous verbal action, with righteous mental action. Etc. The seventh.

8.

The Fourth Discourse on Being Dug Up

154. "Monks, by three etc. with impure bodily action, with impure verbal action, with impure mental action. Etc.

"Monks, by three etc. with pure bodily action, with pure verbal action, with pure mental action - Monks, a wise, accomplished good person possessed of these three qualities maintains himself uninjured and undamaged, is faultless and beyond censure by the wise, and generates much merit." The eighth.

9.

The Discourse on Homage

155. "There are these three homages, monks. Which three? By body, by speech, by mind - these, monks, are the three homages." The ninth.

10.

The Discourse on the Forenoon

156. "Whatever beings, monks, in the earlier period of the day practise good conduct by body, practise good conduct by speech, practise good conduct by mind, for those beings, monks, it is a good morning.

"Whatever beings, monks, in the noon period of the day practise good conduct by body, practise good conduct by speech, practise good conduct by mind, for those beings, monks, it is a good midday.

"Whatever beings, monks, in the afternoon period of the day practise good conduct by body, practise good conduct by speech, practise good conduct by mind, for those beings, monks, it is a good afternoon."

The Chapter on Blessings is fifth.

Its summary:

The third fifty is complete.

6.

The Chapter on Naked Ascetics

157-163. "There are these three practices, monks. Which three? The rough practice, the scorched practice, the middle practice. And what, monks, is the rough practice? Here, monks, someone holds such a doctrine and view: 'There is no fault in sensual pleasures.' He commits to gulping down sensual pleasures. This is called, monks, the rough practice.

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

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

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

"And what, monks, is the middle practice? Here, monks, a monk dwells observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; in feelings... etc. In mind... etc. he dwells observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. This is called, monks, the middle practice. These, monks, are the three practices."

"There are these three practices, monks. Which three? The rough practice, the scorched practice, the middle practice. And what, monks, is the rough practice? Etc. This is called, monks, the rough practice.

And what, monks, is the scorched practice? Etc. This is called, monks, the scorched practice.

"And what, monks, is the middle practice? Here, monks, a monk generates desire for the non-arising of unarisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives; he generates desire for the abandoning of arisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives; he generates desire for the arising of unarisen wholesome mental states, he strives, arouses energy, exerts the mind, and strives; he generates desire for the presence, non-decay, increase, expansion, development, and fulfilment of arisen wholesome mental states, he strives, arouses energy, exerts the mind, and strives.

He develops the basis for spiritual power that possesses concentration due to desire and volitional activities of striving, concentration due to energy, etc. concentration due to mind, etc. he develops the basis for spiritual power that possesses concentration due to investigation and volitional activities of striving, etc.

He develops the faith faculty... he develops the energy faculty... he develops the mindfulness faculty... he develops the concentration faculty... he develops the wisdom faculty...

He develops the power of faith... he develops the power of energy... he develops the power of mindfulness... he develops the power of concentration... he develops the power of wisdom...

He develops the enlightenment factor of mindfulness... He develops the enlightenment factor of investigation of phenomena... He develops the enlightenment factor of energy... He develops the enlightenment factor of rapture... He develops the enlightenment factor of tranquillity... He develops the enlightenment factor of concentration... He develops the enlightenment factor of equanimity...

"He develops right view... he develops right thought... he develops right speech... he develops right action... he develops right livelihood... he develops right effort... he develops right mindfulness... he develops right concentration... This is called, monks, the middle practice. These, monks, are the three practices."

The Chapter on Naked Ascetics is sixth.

Its summary:

7.

Consecutive Repetitions on Courses of Action

164-183. "Monks, one possessed of three qualities is deposited in hell as if carried there. With which three? He himself is one who kills living beings, and he instigates others in killing living beings, and he is approving of killing living beings. Monks, one possessed of these three qualities is deposited in hell as if carried there.

"Monks, one possessed of three qualities is deposited in heaven as if carried there. With which three? He himself abstains from killing living beings, and he instigates others in abstention from killing living beings, and he is approving of abstention from killing living beings...

"He himself takes what is not given, and he instigates others in taking what is not given, and he is approving of taking what is not given...

"He himself abstains from taking what is not given, and he instigates others in abstention from taking what is not given, and he is approving of abstention from taking what is not given...

"He himself engages in sexual misconduct, and he instigates others in sexual misconduct, and he is approving of sexual misconduct...

"He himself abstains from sexual misconduct, and he instigates others in abstention from sexual misconduct, and he is approving of abstention from sexual misconduct...

"He himself is a liar, and he instigates others in lying, and he is approving of lying...

"He himself abstains from lying, and he instigates others in abstention from lying, and he is approving of abstention from lying...

"He himself speaks divisive speech, and he instigates others in divisive speech, and he is approving of divisive speech...

"He himself abstains from divisive speech, and he instigates others in abstention from divisive speech, and he is approving of abstention from divisive speech...

"He himself speaks harsh speech, and he instigates others in harsh speech, and he is approving of harsh speech...

"He himself abstains from harsh speech, and he instigates others in abstention from harsh speech, and he is approving of abstention from harsh speech...

"He himself engages in idle chatter, and he instigates others in idle chatter, and he is approving of idle chatter...

"He himself abstains from idle chatter, and he instigates others in abstention from idle chatter, and he is approving of abstention from idle chatter...

"He himself is covetous, and he instigates others in covetousness, and he is approving of covetousness...

"He himself is non-covetous, and he instigates others in non-covetousness, and he is approving of non-covetousness...

"He himself has a mind of ill-will, and he instigates others in anger, and he is approving of anger...

"He himself has a mind without ill-will, and he instigates others in non-anger, and he is approving of non-anger...

"He himself holds wrong view, and he instigates others in wrong view, and he is approving of wrong view...

"He himself holds right view, and he instigates others in right view, and he is approving of right view. Monks, one possessed of these three qualities is deposited in heaven as if carried there."

The Repetition Series on Courses of Action is concluded.

Its summary:

8.

Consecutive Repetitions on Lust

184. "Monks, for the direct knowledge of lust, three qualities are to be developed. Which three? Emptiness concentration, signless concentration, desireless concentration - monks, for the direct knowledge of lust, these three qualities are to be developed.

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

"Of hate... of delusion... of wrath... of hostility... of contempt... of insolence... of envy... of stinginess... of deceit... of fraudulence... of obstinacy... of rivalry... of conceit... of arrogance... of vanity... for the direct knowledge of negligence... for the full understanding... for the utter elimination... for the abandoning... for the elimination... for the passing away... for the dispassion... for the cessation... for the giving up... for the relinquishment, these three qualities are to be developed."

The Repetition Series on Lust is concluded.

Its summary:

The Pāḷi Text of the Book of Threes is concluded.