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

In the Minor Collection

The Inspired Utterances

1.

The Chapter on Enlightenment

1.

The First Discourse on Enlightenment

1. Thus have I heard - On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Bodhi tree, newly fully enlightened. Now at that time the Blessed One was seated for seven days in a single cross-legged posture experiencing the bliss of liberation. Then the Blessed One, after the elapse of that week, having risen from that concentration, during the first watch of the night thoroughly attended in mind to dependent origination in forward order -

"Thus when this exists, that comes to be; from the arising of this, that arises, that is to say - 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."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

2.

The Second Discourse on Enlightenment

2. Thus have I heard - On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Bodhi tree, newly fully enlightened. Now at that time the Blessed One was seated for seven days in a single cross-legged posture experiencing the bliss of liberation. Then the Blessed One, after the elapse of that week, having risen from that concentration, during the middle watch of the night thoroughly attended in mind to dependent origination in reverse order -

"Thus when this is absent, that does not exist; from the cessation of this, that ceases, that is to say - from the 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."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

3.

The Third Discourse on Enlightenment

3. Thus have I heard - On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Bodhi tree, newly fully enlightened. Now at that time the Blessed One was seated for seven days in a single cross-legged posture experiencing the bliss of liberation. Then the Blessed One, after the elapse of that week, having risen from that concentration, during the last watch of the night thoroughly attended in mind to dependent origination in forward and reverse order -

"Thus when this exists, that comes to be; from the arising of this, that arises; when this is absent, that does not exist; from the cessation of this, that ceases; that is to say - 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.

"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."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

4.

The Discourse on Huṃhuṅka

4. Thus have I heard - On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the goatherd's banyan tree, newly fully enlightened. Now at that time the Blessed One was seated for seven days in a single cross-legged posture experiencing the bliss of liberation. Then the Blessed One, after the elapse of that week, emerged from that concentration.

Then a certain disdainful brahmin approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he stood to one side. Standing to one side, that brahmin said this to the Blessed One - "In what respect, Master Gotama, is one a brahmin, and what are the qualities that make one a brahmin?"

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

5.

The Discourse on the Brahmin

5. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Sāriputta and the Venerable Mahāmoggallāna and the Venerable Mahākassapa and the Venerable Mahākaccāna and the Venerable Mahākoṭṭhika and the Venerable Mahākappina and the Venerable Mahācunda and the Venerable Anuruddha and the Venerable Revata and the Venerable Nanda approached the Blessed One.

The Blessed One saw those venerable ones coming from afar; having seen them, he addressed the monks - "These, monks, are brahmins coming; these, monks, are brahmins coming." When this was said, a certain monk of brahmin birth said this to the Blessed One - "In what respect, venerable sir, is one a brahmin, and what are the qualities that make one a brahmin?"

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

6.

The Discourse on Mahākassapa

6. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time the Venerable Mahākassapa was dwelling in the Pippali Cave, sick, afflicted, severely ill. Then at a later time the Venerable Mahākassapa emerged from that illness. Then this occurred to the Venerable Mahākassapa who had emerged from that illness - "What if I were to enter Rājagaha for almsfood."

Now at that time about five hundred deities had become zealously engaged in obtaining almsfood for the Venerable Mahākassapa. Then the Venerable Mahākassapa, having rejected those five hundred deities, having dressed in the earlier period of the day, taking his bowl and robe, entered Rājagaha for almsfood - towards the street of the poor, the street of the destitute, the street of the weavers. The Blessed One saw the Venerable Mahākassapa walking for almsfood in Rājagaha towards the street of the poor, the street of the destitute, the street of the weavers.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

7.

The Discourse on Ajakalāpaka

7. Thus have I heard - On one occasion the Blessed One was dwelling at Pāvā in the Ajakalāpaka shrine, in the abode of the demon Ajakalāpaka. Now at that time the Blessed One was seated in the open air in the darkness of the night; and the rain god was sprinkling drop by drop. Then the demon Ajakalāpaka, wishing to arouse fear, trepidation, and terror in the Blessed One, approached the Blessed One; having approached, not far from the Blessed One, he made a frightening sound three times "akkula pakkula" - "This is a goblin for you, ascetic."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

8.

The Discourse on Saṅgāmaji

8. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Saṅgāmaji had arrived at Sāvatthī to see the Blessed One. The Venerable Saṅgāmaji's former wife heard - "The noble Saṅgāmaji, it is said, has arrived at Sāvatthī." She, taking the child, went to Jeta's Grove.

Now at that time the Venerable Saṅgāmaji was seated for the day's abiding at the foot of a certain tree. Then the Venerable Saṅgāmaji's former wife approached the Venerable Saṅgāmaji; having approached, she said this to the Venerable Saṅgāmaji - "I have a small child, ascetic, support me." When this was said, the Venerable Saṅgāmaji remained silent.

For the second time the Venerable Saṅgāmaji's former wife said this to the Venerable Saṅgāmaji - "I have a small child, ascetic, support me." For the second time the Venerable Saṅgāmaji remained silent.

For the third time the Venerable Saṅgāmaji's former wife said this to the Venerable Saṅgāmaji - "I have a small child, ascetic, support me." For the third time the Venerable Saṅgāmaji remained silent.

Then the Venerable Saṅgāmaji's former wife, having placed that child in front of the Venerable Saṅgāmaji, departed - "This is your son, ascetic; support him."

Then the Venerable Saṅgāmaji neither looked at that child nor spoke to him. Then the Venerable Saṅgāmaji's former wife, having gone not far, looking back, saw the Venerable Saṅgāmaji neither looking at that child nor speaking to him, and having seen, this occurred to her - "This ascetic has no need even of his son." Then, having turned back, she took the child and departed. The Blessed One saw with the divine eye, which is pure and surpasses the human, such conduct of the Venerable Saṅgāmaji's former wife.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

9.

The Discourse on the Matted-Hair Ascetics

9. Thus have I heard - On one occasion the Blessed One was dwelling at Gayā, at Gayāsīsa. Now at that time many matted-hair ascetics on cold wintry nights, during the coldest eight days of the winter, at the time of snowfall, at Gayā were emerging and diving, doing emerging and diving, pouring water over themselves, and making offerings to the fire - "By this there is purification."

The Blessed One saw those many matted-hair ascetics on cold wintry nights, during the coldest eight days of the winter, at the time of snowfall, at Gayā emerging and diving, doing emerging and diving, pouring water over themselves, and making offerings to the fire - "By this there is purification."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

10.

The Discourse on Bāhiya

10. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time Bāhiya of the Bark-cloth was living at Suppāraka on the ocean shore, honoured, respected, revered, venerated, and esteemed, an obtainer of the requisites of robes, almsfood, lodging, and medicine for the sick. Then this reflection arose in the mind of Bāhiya of the Bark-cloth when he had gone to a private place and was in seclusion - "Those who in the world are Worthy Ones or have attained the path of arahantship - I am one of them."

Then a deity who was a former blood-relation of Bāhiya of the Bark-cloth, compassionate, desiring his welfare, having known with her mind the reflection in the mind of Bāhiya of the Bark-cloth, approached Bāhiya of the Bark-cloth; having approached, she said this to Bāhiya of the Bark-cloth - "You are indeed not a Worthy One, Bāhiya, nor have you attained the path of arahantship. You do not even have the practice by which you would be a Worthy One or would have attained the path of arahantship."

"Then who now in the world with its gods are Worthy Ones or have attained the path of arahantship?" "There is, Bāhiya, in the northern districts a city named Sāvatthī. There that Blessed One is dwelling now, the Worthy One, the Perfectly Self-awakened One. For that Blessed One, Bāhiya, is a Worthy One and teaches the Teaching for arahantship."

Then Bāhiya of the Bark-cloth, stirred by that deity, departed from Suppāraka at that very moment. Staying only one night everywhere, he approached Sāvatthī, Jeta's Grove, Anāthapiṇḍika's park. Now at that time several monks were walking up and down in the open air. Then Bāhiya of the Bark-cloth approached those monks; having approached, he said this to those monks - "Where, venerable sirs, is the Blessed One dwelling now, the Worthy One, the Perfectly Self-awakened One? We wish to see that Blessed One, the Worthy One, the Perfectly Self-awakened One." "The Blessed One has entered the inhabited area for almsfood, Bāhiya."

Then Bāhiya of the Bark-cloth, being in a hurry, having left Jeta's Grove and entered Sāvatthī, saw the Blessed One walking for almsfood in Sāvatthī - inspiring, confidence-inspiring, with peaceful faculties, with peaceful mind, having attained the highest taming and serenity, tamed, guarded, with restrained faculties, an elephant. Having seen him, he approached the Blessed One; having approached, having fallen at the Blessed One's feet with his head, he said this to the Blessed One - "Let the Blessed One teach me the Teaching, venerable sir; let the Fortunate One teach the Teaching, which would be for my welfare and happiness for a long time." When this was said, the Blessed One said this to Bāhiya of the Bark-cloth - "It is not the right time yet, Bāhiya, we have entered the inhabited area for almsfood."

For the second time Bāhiya of the Bark-cloth said this to the Blessed One - "But it is difficult to know, venerable sir, the obstacles to the Blessed One's life or the obstacles to my life. Let the Blessed One teach me the Teaching, venerable sir; let the Fortunate One teach the Teaching, which would be for my welfare and happiness for a long time." For the second time the Blessed One said this to Bāhiya of the Bark-cloth - "It is not the right time yet, Bāhiya, we have entered the inhabited area for almsfood."

For the third time Bāhiya of the Bark Cloth said this to the Blessed One - "But it is difficult to know, venerable sir, the obstacles to the Blessed One's life or the obstacles to my life. Let the Blessed One teach me the Teaching, venerable sir; let the Fortunate One teach the Teaching, which would be for my welfare and happiness for a long time."

"Therefore, Bāhiya, you should train thus: 'In the seen there will be merely the seen, in the heard there will be merely the heard, in the sensed there will be merely the sensed, in the cognised there will be merely the cognised.' Thus indeed, Bāhiya, should you train. When, Bāhiya, in the seen there will be merely the seen, in the heard there will be merely the heard, in the sensed there will be merely the sensed, in the cognised there will be merely the cognised, then you, Bāhiya, will not be by that; when you, Bāhiya, are not by that, then you, Bāhiya, will not be therein; when you, Bāhiya, are not therein, then you, Bāhiya, will be neither here nor beyond nor in between the two. This itself is the end of suffering."

Then through this brief teaching of the Teaching by the Blessed One, the mind of Bāhiya of the Bark Cloth was liberated from the mental corruptions by non-clinging, at that very moment.

Then the Blessed One, having exhorted Bāhiya of the Bark Cloth with this brief exhortation, departed. Then, soon after the Blessed One had departed, a cow with a young calf, having attacked Bāhiya of the Bark Cloth, deprived him of life.

Then the Blessed One, having walked for almsfood in Sāvatthī, after the meal, having returned from his alms round, together with several monks, having gone out from the city, saw Bāhiya of the Bark Cloth deceased; having seen them, he addressed the monks - "Take, monks, the body of Bāhiya of the Bark Cloth; having placed it on a small bed, having carried it out, cremate it; and make a monument for him. A fellow in the holy life of yours, monks, has died."

"Yes, venerable sir," those monks, having assented to the Blessed One, having placed the body of Bāhiya of the Bark Cloth on a small bed, having carried it out, having cremated it, and having made a monument for him, 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 - "The body of Bāhiya of the Bark Cloth has been cremated, venerable sir, and a monument for him has been made. What is his destination, what is his future life?" "Monks, Bāhiya of the Bark Cloth was wise; he practised in conformity with the Teaching; and he did not vex me on account of the Teaching. Monks, Bāhiya of the Bark Cloth has attained final Nibbāna."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

The Chapter on Enlightenment is concluded as first.

Its summary:

2.

The Chapter on Mucalinda

1.

The Discourse on Mucalinda

11. Thus have I heard - On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Mucalinda tree, newly fully enlightened. Now at that time the Blessed One was seated for seven days in a single cross-legged posture experiencing the bliss of liberation.

Now at that time a great unseasonable storm cloud arose, a week of heaping rain clouds, cold wind and overcast days. Then Mucalinda the king of serpents, having come out from his own dwelling, encircled the Blessed One's body seven times with his coils, and having spread his great hood over the top of his head, stood - "May cold not afflict the Blessed One, may heat not afflict the Blessed One, may the contact of gadflies, mosquitoes, wind, sun, and creeping creatures not afflict the Blessed One."

Then the Blessed One, after the elapse of that week, emerged from that concentration. Then Mucalinda the king of serpents, having known the sky to be clear and free from clouds, having unwound his coils from the Blessed One's body, having withdrawn his own form, having created the form of a young man, stood before the Blessed One with joined palms paying homage to the Blessed One.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

2.

The Discourse on the King

12. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time, when several monks, after the meal, having returned from their alms round, were seated together assembled in the assembly hall, this discussion arose - "Who now, friends, of these two kings is of greater wealth, or of greater possessions, or of greater treasury, or of greater realm, or of greater vehicles, or of greater power, or of greater supernormal power, or of greater might - King Seniya Bimbisāra of Magadha, or King Pasenadi of Kosala?" And this discussion among those monks was not finished.

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

"Here, venerable sir, when we, after the meal, having returned from our alms round, were seated together assembled in the assembly hall, this discussion arose - 'Who now, friends, of these two kings is of greater wealth, or of greater possessions, or of greater treasury, or of greater realm, or of greater vehicles, or of greater power, or of greater supernormal power, or of greater might - King Seniya Bimbisāra of Magadha, or King Pasenadi of Kosala?' This, venerable sir, was our discussion that was interrupted when the Blessed One arrived."

"This indeed, monks, is not proper for you, sons of good family who have gone forth from home into homelessness through faith, that you should engage in such talk. When you have gathered together, monks, there are two things to be done - either a talk on the Teaching or noble silence."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

3.

The Stick Discourse

13. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time many boys between Sāvatthī and Jeta's Grove were striking a snake with a stick. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Sāvatthī for almsfood. The Blessed One saw many boys between Sāvatthī and Jeta's Grove striking a snake with a stick.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

4.

The Honour Discourse

14. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Blessed One was honoured, respected, revered, venerated, and esteemed, an obtainer of the requisites of robes, almsfood, lodging, and medicine for the sick. The Community of monks too was honoured, respected, revered, venerated, and esteemed, obtainers of the requisites of robes, almsfood, lodging, and medicine for the sick. But the heterodox wandering ascetics were not honoured, not respected, not revered, not venerated, not esteemed, not obtainers of the requisites of robes, almsfood, lodging, and medicine for the sick. Then those heterodox wandering ascetics, not enduring the honour shown to the Blessed One and to the Community of monks, having seen monks in the village and in the forest, reviled, abused, irritated, and harassed them with vulgar and harsh speech.

Then several monks approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Now, venerable sir, the Blessed One is honoured, respected, revered, venerated, and esteemed, an obtainer of the requisites of robes, almsfood, lodging, and medicine for the sick. The Community of monks too is honoured, respected, revered, venerated, and esteemed, obtainers of the requisites of robes, almsfood, lodging, and medicine for the sick. But the heterodox wandering ascetics are not honoured, not respected, not revered, not venerated, not esteemed, not obtainers of the requisites of robes, almsfood, lodging, and medicine for the sick. Then those heterodox wandering ascetics, venerable sir, not enduring the honour shown to the Blessed One and to the Community of monks, having seen monks in the village and in the forest, revile, abuse, irritate, and harass them with vulgar and harsh speech."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

5.

The Lay Follower Discourse

15. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time a certain lay follower from Icchānaṅgala had arrived at Sāvatthī on some business. Then that lay follower, having finished that business at Sāvatthī, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To that lay follower seated to one side, the Blessed One said this - "It has been a long time, lay follower, since you made this occasion, that is to say, for coming here."

"Long since, venerable sir, I have wished to approach the Blessed One for an audience, but I was occupied with various duties to be done. Thus I was not able to approach the Blessed One for an audience."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

6.

The Pregnant Woman Discourse

16. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time a certain wandering ascetic had a young maiden as wife who was pregnant and near to giving birth. Then that female wandering ascetic said this to that wandering ascetic - "Go, brahmin, bring oil, which will be for me when I have given birth."

When this was said, that wandering ascetic said this to that female wandering ascetic - "But from where, dear lady, shall I bring oil?" For the second time that female wandering ascetic said this to that wandering ascetic - "Go, brahmin, bring oil, which will be for me when I have given birth." For the second time that wandering ascetic said this to that female wandering ascetic - "But from where, dear lady, shall I bring oil?" For the third time that female wandering ascetic said this to that wandering ascetic - "Go, brahmin, bring oil, which will be for me when I have given birth."

Now at that time in King Pasenadi of Kosala's storehouse, ghee or oil was given to any ascetic or brahmin to drink as much as one likes, but not to take away.

Then this occurred to that wandering ascetic - "In King Pasenadi of Kosala's storehouse, ghee or oil is given to any ascetic or brahmin to drink as much as one likes, but not to take away. What if I were to go to King Pasenadi of Kosala's storehouse, having drunk oil as much as I like, having come home, having vomited it up, I would give it, which will be for her when she has given birth."

Then that wandering ascetic, having gone to King Pasenadi of Kosala's storehouse, having drunk oil as much as he liked, having come home, was unable to bring it up, nor down. He, touched by painful, sharp, harsh, bitter feelings, rolled about and writhed.

Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Sāvatthī for almsfood. The Blessed One saw that wandering ascetic touched by painful, sharp, harsh, bitter feelings, rolling about and writhing.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

7.

The Discourse on an Only Son

17. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time a certain lay follower's only son, dear and agreeable, had died.

Then several lay followers, with wet clothes and wet hair, during the day, approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. To those lay followers seated to one side, the Blessed One said this - "Why indeed are you, lay followers, with wet clothes and wet hair, coming here during the day?"

When this was said, that lay follower said this to the Blessed One - "My only son, venerable sir, dear and agreeable, has died. Therefore we, with wet clothes and wet hair, are coming here during the day."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

8.

The Discourse on Suppavāsā

18. Thus have I heard - On one occasion the Blessed One was dwelling at Kuṇḍikā in the Kuṇḍadhāna grove. Now at that time Suppavāsā the Koliyan daughter had been carrying an embryo for seven years. For a week with an obstructed womb, she, touched by painful, sharp, harsh, bitter feelings, endured with three thoughts - "The Blessed One is indeed a perfectly Self-awakened One who teaches the Teaching for the abandoning of such suffering as this; the Community of that Blessed One's disciples is indeed practicing well, who are practicing for the abandoning of such suffering as this; very happy indeed is that Nibbāna where such suffering as this is not found."

Then Suppavāsā the Koliyan daughter addressed her husband - "Come, master's son, approach the Blessed One; having approached, in my name pay respect with your head at the Blessed One's feet; ask about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort - 'Suppavāsā, venerable sir, the Koliyan daughter pays respect with her head at the Blessed One's feet; she asks about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort.' And say this: 'Suppavāsā, venerable sir, the Koliyan daughter has been carrying an embryo for seven years. For a week with an obstructed womb, she, touched by painful, sharp, harsh, bitter feelings, endured with three thoughts - the Blessed One is indeed a perfectly Self-awakened One who teaches the Teaching for the abandoning of such suffering as this; the Community of that Blessed One's disciples is indeed practicing well, who are practicing for the abandoning of such suffering as this; very happy indeed is that Nibbāna where such suffering as this is not found.'"

"Yes," the Koliyan's son, having assented to Suppavāsā the Koliyan daughter, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Koliyan's son said this to the Blessed One - "Suppavāsā, venerable sir, the Koliyan daughter pays respect with her head at the Blessed One's feet, and asks about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort; and he says thus - 'Suppavāsā, venerable sir, the Koliyan daughter has been carrying an embryo for seven years. For a week with an obstructed womb, she, touched by painful, sharp, harsh, bitter feelings, endured with three thoughts - the Blessed One is indeed a perfectly Self-awakened One who teaches the Teaching for the abandoning of such suffering as this; the Community of that Blessed One's disciples is indeed practicing well, who are practicing for the abandoning of such suffering as this; very happy indeed is Nibbāna where such suffering as this is not found.'"

"May Suppavāsā the Koliyan daughter be happy; may she, healthy, give birth to a healthy son." And together with the Blessed One's words, Suppavāsā the Koliyan daughter, happy and healthy, gave birth to a healthy son.

"Yes, venerable sir," that Koliyan's son, having delighted in and given thanks for what the Blessed One had said, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and returned to his own house. That Koliyan's son saw Suppavāsā the Koliyan daughter happy, healthy, having given birth to a healthy son. Having seen him, this occurred to him: "Wonderful indeed, friend, marvellous indeed, friend, is the great supernormal power and great majesty of the Tathāgata, in that this Suppavāsā the Koliyan daughter, together with the Blessed One's words, happy and healthy, gave birth to a healthy son!" He was delighted, greatly pleased, filled with joy and happiness.

Then Suppavāsā the Koliyan daughter addressed her husband - "Come, master's son, approach the Blessed One; having approached, in my name pay respect with your head at the Blessed One's feet - 'Suppavāsā, venerable sir, the Koliyan daughter pays respect with her head at the Blessed One's feet'; and say this - 'Suppavāsā, venerable sir, the Koliyan daughter has been carrying an embryo for seven years. For seven days she had a difficult delivery; she is now happy and healthy, having given birth to a healthy son. She invites the Community of monks headed by the Buddha for a meal for seven days. May the Blessed One consent to accept seven meals from Suppavāsā the Koliyan daughter together with the Community of monks, venerable sir.'"

"Yes," the Koliyan's son, having assented to Suppavāsā the Koliyan daughter, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that Koliyan's son said this to the Blessed One:

"Suppavāsā, venerable sir, the Koliyan daughter pays respect with her head at the Blessed One's feet; and he says thus - 'Suppavāsā, venerable sir, the Koliyan daughter has been carrying an embryo for seven years. For seven days she had a difficult delivery; she is now happy and healthy, having given birth to a healthy son. She invites the Community of monks headed by the Buddha for a meal for seven days. May the Blessed One consent to accept seven meals from Suppavāsā the Koliyan daughter together with the Community of monks, venerable sir.'"

Now at that time the Community of monks headed by the Buddha had been invited by a certain lay follower for a meal for the morrow. And that lay follower was the Venerable Mahāmoggallāna's attendant. Then the Blessed One addressed the Venerable Mahāmoggallāna: "Come, Moggallāna, approach that lay follower; having approached, say this to that lay follower - 'Suppavāsā, friend, the Koliyan daughter carried the embryo for seven years. For seven days she had a difficult delivery; she is now happy and healthy, having given birth to a healthy son. She invites the Community of monks headed by the Buddha for a meal for seven days. Let Suppavāsā the Koliyan daughter make the seven meals; afterwards you will make yours.' He is your attendant."

"Yes, venerable sir," the Venerable Mahāmoggallāna, having assented to the Blessed One, approached that lay follower; having approached, he said this to that lay follower - "Suppavāsā, friend, the Koliyan daughter, has been carrying an embryo for seven years. For seven days she had a difficult delivery; she is now happy and healthy, having given birth to a healthy son. She invites the Community of monks headed by the Buddha for a meal for seven days. Let Suppavāsā the Koliyan daughter provide the seven meals, afterwards you will do so."

"If, venerable sir, the noble Mahāmoggallāna is a surety for three things - for wealth and for life and for faith, let Suppavāsā the Koliyan daughter provide the seven meals, afterwards I will do so." "For two things, friend, I am a surety for you - for wealth and for life. But for faith you yourself are the surety."

"If, venerable sir, the noble Mahāmoggallāna is a surety for two things - for wealth and for life, let Suppavāsā the Koliyan daughter provide the seven meals, afterwards I will do so."

Then the Venerable Mahāmoggallāna, having convinced that lay follower, approached the Blessed One; having approached, he said this to the Blessed One - "That lay follower has been convinced by me, venerable sir; let Suppavāsā the Koliyan daughter provide the seven meals, afterwards he will do so."

Then Suppavāsā the Koliyan daughter for seven days with her own hand satisfied and served the Community of monks headed by the Buddha with superior solid and soft food, and she had that child pay respect to the Blessed One and to the entire Community of monks.

Then the Venerable Sāriputta said this to that child - "Is it bearable for you, child, is it endurable, is there no suffering?" "How could it be bearable for me, venerable sir Sāriputta, how could it be endurable! For seven years I dwelt in a pot of blood."

Then Suppavāsā the Koliyan daughter - "My son is consulting with the General of the Teaching" - was delighted, greatly pleased, filled with joy and happiness. Then the Blessed One, having known that Suppavāsā the Koliyan daughter was delighted, greatly pleased, filled with joy and happiness, said this to Suppavāsā the Koliyan daughter - "Would you wish, Suppavāsā, for another son of such kind?" "I would wish, Blessed One, for even seven more sons of such kind."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

9.

The Discourse to Visākhā

19. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion. Now at that time Visākhā, Migāra's mother, had some matter dependent on King Pasenadi of Kosala. That King Pasenadi of Kosala did not settle according to her intention.

Then Visākhā, Migāra's mother, during the 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?" "Here, venerable sir, I have some matter dependent on King Pasenadi of Kosala; that King Pasenadi of Kosala does not settle according to intention."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

10.

The Discourse on Bhaddiya

20. Thus have I heard - On one occasion the Blessed One was dwelling at Anupiyā in the mango grove. Now at that time the Venerable Bhaddiya, the son of Kāḷīgodhā, whether gone to the forest or gone to the root of a tree or gone to an empty house, constantly uttered this inspired utterance - "Oh, what happiness! Oh, what happiness!"

Several monks heard the Venerable Bhaddiya, the son of Kāḷīgodhā, whether gone to the forest or gone to the root of a tree or gone to an empty house, constantly uttering this inspired utterance - "Oh, what happiness! Oh, what happiness!" Having heard, this occurred to them: "Without doubt, friends, the Venerable Bhaddiya, the son of Kāḷīgodhā, lives the holy life without delight; the happiness of kingship that he formerly had when he was a householder, recollecting that, whether gone to the forest or gone to the root of a tree or gone to an empty house, he constantly uttered this inspired utterance - 'Oh, what happiness! Oh, what happiness!'"

Then several monks approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "The Venerable Bhaddiya, venerable sir, the son of Kāḷīgodhā, whether gone to the forest or gone to the root of a tree or gone to an empty house, constantly uttered this inspired utterance - 'Oh, what happiness! Oh, what happiness!' Without doubt, venerable sir, the Venerable Bhaddiya, the son of Kāḷīgodhā, lives the holy life without delight. The happiness of kingship that he formerly had when he was a householder, recollecting that, whether gone to the forest or gone to the root of a tree or gone to an empty house, he constantly uttered this inspired utterance - 'Oh, what happiness! Oh, what happiness!'"

Then the Blessed One addressed a certain monk - "Come, monk, in my name address the monk Bhaddiya - 'The Teacher calls you, friend Bhaddiya.'"

"Yes, venerable sir," that monk, having assented to the Blessed One, approached the Venerable Bhaddiya, the son of Kāḷīgodhā; having approached, he said this to Bhaddiya, the son of Kāḷīgodhā - "The Teacher calls you, friend Bhaddiya." "Yes, friend," the Venerable Bhaddiya, the son of Kāḷīgodhā, having assented to that monk, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Bhaddiya, the son of Kāḷīgodhā, seated to one side, the Blessed One said this -

"Is it true, Bhaddiya, that whether gone to the forest or gone to the root of a tree or gone to an empty house, you constantly uttered this inspired utterance - 'Oh, what happiness! Oh, what happiness!'" "Yes, venerable sir."

"But what reason do you, Bhaddiya, see that whether gone to the forest or gone to the root of a tree or gone to an empty house, you constantly uttered this inspired utterance - 'Oh, what happiness! Oh, what happiness!'" "Formerly, venerable sir, when I was a householder exercising kingship, protection was well arranged both inside the inner palace and outside the inner palace, protection was well arranged both inside the city and outside the city, protection was well arranged both inside the country and outside the country. So I, venerable sir, though thus protected and guarded, dwelt frightened, agitated, distrustful, and fearful. But now, venerable sir, whether gone to the forest or gone to the root of a tree or gone to an empty house, alone, fearless, unagitated, without distrust, without fear, living at ease, subdued, living on what is given by others, I dwell with a mind become like a deer. This is the reason, venerable sir, that I see, that whether gone to the forest or gone to the root of a tree or gone to an empty house, I constantly uttered this inspired utterance - 'Oh, what happiness! Oh, what happiness!'"

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

The Chapter on Mucalinda is concluded as second.

Its summary:

3.

The Chapter on Nanda

1.

The Discourse on What is Born of the Result of Action

21. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time a certain monk was seated not far from the Blessed One, folding his legs crosswise, directing his body upright, enduring painful, sharp, harsh, bitter feeling born of the result of old kamma, mindful and fully aware, without being distressed.

The Blessed One saw that monk seated not far away, folding his legs crosswise, directing his body upright, enduring painful, sharp, harsh, bitter feeling born of the result of old kamma, mindful and fully aware, without being distressed.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

2.

The Discourse on Nanda

22. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Nanda, the Blessed One's brother, his maternal aunt's son, announced thus to several monks - "I live the holy life without delight, friends; I am not able to maintain the holy life, I shall reject the training and return to the lower life."

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 - "The Venerable Nanda, venerable sir, the Blessed One's brother, his maternal aunt's son, announces thus to several monks - 'I live the holy life without delight, friends, I am not able to maintain the holy life, I shall reject the training and return to the lower life.'"

Then the Blessed One addressed a certain monk - "Come, monk, in my name address the monk Nanda - 'The Teacher calls you, friend Nanda.'" "Yes, venerable sir," that monk, having assented to the Blessed One, approached the Venerable Nanda; having approached, he said this to the Venerable Nanda - "The Teacher calls you, friend Nanda."

"Yes, friend," the Venerable Nanda, having assented to that monk, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Nanda seated to one side, the Blessed One said this -

"Is it true, Nanda, that you announced thus to several monks - 'I live the holy life without delight, friends, I am not able to maintain the holy life, I shall reject the training and return to the lower life'?" "Yes, venerable sir."

"But why do you, Nanda, live the holy life without delight, are not able to maintain the holy life, and will reject the training and return to the lower life?" "Venerable sir, the Sakyan woman, the most beautiful girl in the country, as I was leaving the house, having looked at me with her half-combed hair, said this to me - 'Come back quickly, master's son.' So I, venerable sir, recollecting that, live the holy life without delight, I am not able to maintain the holy life, I shall reject the training and return to the lower life."

Then the Blessed One, having taken the Venerable Nanda by the arm - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from Jeta's Grove, appeared among the gods of the Thirty-three.

Now at that time about five hundred nymphs with dove-like feet had come to attend upon Sakka, the lord of the gods. Then the Blessed One addressed the Venerable Nanda: "Do you see, Nanda, these five hundred nymphs with dove-like feet?" "Yes, venerable sir."

"What do you think, Nanda, which are more beautiful, more fair to behold, more lovely - the Sakyan woman, the most beautiful girl in the country, or these five hundred nymphs with dove-like feet?" "Just as, venerable sir, a singed monkey with its ears and nose cut off, even so, venerable sir, the Sakyan woman, the most beautiful girl in the country, compared with these five hundred nymphs, does not amount to a reckoning, does not bear comparison, does not amount to a fraction. Indeed these five hundred nymphs are more beautiful, more fair to behold, and more lovely."

"Enjoy yourself, Nanda, enjoy yourself, Nanda! I am your surety for obtaining five hundred nymphs with dove-like feet." "If, venerable sir, the Blessed One is my surety for obtaining five hundred nymphs with dove-like feet, I shall delight, venerable sir, in the holy life under the Blessed One."

Then the Blessed One, having taken the Venerable Nanda by the arm - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the gods of the Thirty-three, appeared in Jeta's Grove.

The monks heard: "The Venerable Nanda, it is said, the Blessed One's brother, his maternal aunt's son, lives the holy life for the sake of nymphs; the Blessed One, it is said, is his surety for obtaining five hundred nymphs with dove-like feet."

Then the monks who were friends of the Venerable Nanda addressed the Venerable Nanda with talk of being a hireling and talk of being a bought slave: "The Venerable Nanda, it is said, is a hireling; the Venerable Nanda, it is said, is a bought slave; he lives the holy life for the sake of nymphs; the Blessed One, it is said, is his surety for obtaining five hundred nymphs with dove-like feet."

Then the Venerable Nanda, being troubled, ashamed, and disgusted by the talk of being a hireling and talk of being a bought slave from the monks who were his friends, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - the final goal of the holy life, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." And the Venerable Nanda became one of the Worthy Ones.

Then a certain deity, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, that deity said this to the Blessed One - "The Venerable Nanda, venerable sir, the Blessed One's brother, his maternal aunt's son, 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." Knowledge also arose in the Blessed One: "Nanda, 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."

Then the Venerable Nanda, after that night had passed, 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 Nanda said this to the Blessed One - "Venerable sir, as for the Blessed One being my surety for the attainment of five hundred dove-footed nymphs, I release the Blessed One, venerable sir, from that promise." "I too have encompassed your mind with my mind and known, Nanda - 'Nanda, 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.' A deity also reported this matter to me - 'The Venerable Nanda, venerable sir, the Blessed One's brother, maternal aunt's son, 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 when your mind was liberated from the mental corruptions by non-clinging, Nanda, then I was released from that promise."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

3.

The Discourse on Yasoja

23. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time about five hundred monks headed by Yasoja had arrived at Sāvatthī to see the Blessed One. And those visiting monks, exchanging friendly greetings with the resident monks, preparing lodgings, setting in order their bowls and robes, were making loud sounds and great sounds.

Then the Blessed One addressed the Venerable Ānanda - "Who are these, Ānanda, making loud sounds and great sounds, like fishermen, methinks, at a fish haul?" "These, venerable sir, are about five hundred monks headed by Yasoja who have arrived at Sāvatthī to see the Blessed One. Those visiting monks, exchanging friendly greetings with the resident monks, preparing lodgings, setting in order their bowls and robes, are making loud sounds and great sounds." "Then, Ānanda, in my name address those monks - 'The Teacher calls the venerable ones.'"

"Yes, venerable sir," the Venerable Ānanda replied to the Blessed One and approached those monks; having approached, he said this to those monks - "The Teacher calls the venerable ones." "Yes, friend," those monks replied to the Venerable Ānanda and approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. To those monks seated to one side, the Blessed One said this -

"Why are you, monks, making loud sounds and great sounds, like fishermen, methinks, at a fish haul?" When this was said, the Venerable Yasoja said this to the Blessed One - "These, venerable sir, are about five hundred monks who have arrived at Sāvatthī to see the Blessed One. These visiting monks, exchanging friendly greetings with the resident monks, preparing lodgings, setting in order their bowls and robes, are making loud sounds and great sounds." "Go, monks, I dismiss you; you should not dwell near me."

"Yes, venerable sir," those monks replied to the Blessed One, and rising from their seats, having paid respect to the Blessed One, circumambulated him keeping him on their right, set in order their lodgings, and taking their bowls and robes, set out on a journey towards the Vajjis. Wandering on a journey gradually among the Vajjis, they approached the river Vaggumudā; having approached, they built leaf huts on the bank of the river Vaggumudā and entered the rains retreat.

Then the Venerable Yasoja addressed the monks who had entered the rains retreat - "We, friends, have been dismissed by the Blessed One, who desires our welfare, who seeks our benefit, who is compassionate, out of compassion. Come, friends, let us lead our life in such a way that the Blessed One would be pleased with us as we dwell thus." "Yes, friend," those monks assented to the Venerable Yasoja. Then those monks, dwelling withdrawn, diligent, ardent, and resolute, within that one rainy season all realised the three true knowledges.

Then the Blessed One, having dwelt at Sāvatthī as long as he liked, set out on a journey towards Vesālī. Wandering on a journey gradually, he arrived at Vesālī. There the Blessed One stayed at Vesālī in the Great Wood in the Pinnacled Hall.

Then the Blessed One, having encompassed the minds of the monks dwelling on the bank of the Vaggumudā with his mind and attended to them, addressed the Venerable Ānanda: "This direction seems to me as if filled with light, Ānanda, this direction seems to me as if filled with radiance, Ānanda; the direction in which the monks dwelling on the bank of the Vaggumudā dwell. It is not disagreeable for me to pay attention to going there. You should send a messenger, Ānanda, to the monks dwelling on the bank of the Vaggumudā: 'The Teacher calls the venerable ones, the Teacher wishes to see the venerable ones.'"

"Yes, venerable sir," the Venerable Ānanda, having assented to the Blessed One, approached a certain monk; having approached, he said this to that monk - "Come, friend, approach the monks dwelling on the bank of the Vaggumudā; having approached, say this to the monks dwelling on the bank of the Vaggumudā: 'The Teacher calls the venerable ones, the Teacher wishes to see the venerable ones.'"

"Yes, friend," that monk, having assented to the Venerable Ānanda, just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the Pinnacled Hall in the Great Wood, appeared before those monks on the bank of the river Vaggumudā. Then that monk said this to the monks dwelling on the bank of the Vaggumudā: "The Teacher calls the venerable ones, the Teacher wishes to see the venerable ones."

"Yes, friend," those monks, having assented to that monk, having set in order their lodging, taking their bowls and robes, just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the bank of the river Vaggumudā, appeared before the Blessed One in the Pinnacled Hall in the Great Wood. Now at that time the Blessed One was seated in the imperturbable concentration. Then those monks had this thought: "With which abiding is the Blessed One dwelling at present?" Then those monks had this thought: "The Blessed One is dwelling at present with the imperturbable abiding." They all sat down in the imperturbable concentration.

Then the Venerable Ānanda, when the night was far advanced, when the first watch had passed, having risen from his seat, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One - "The night has passed, venerable sir; the first watch has gone; the visiting monks have been seated for a long time; let the Blessed One exchange friendly greetings with the visiting monks, venerable sir." When this was said, the Blessed One remained silent.

For the second time the Venerable Ānanda, when the night was far advanced, when the middle watch had passed, having risen from his seat, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One - "The night has passed, venerable sir; the middle watch has gone; the visiting monks have been seated for a long time; let the Blessed One exchange friendly greetings with the visiting monks, venerable sir." For the second time the Blessed One remained silent.

For the third time the Venerable Ānanda, when the night was far advanced, when the last watch had passed, when dawn had risen, when the night had a joyful face, having risen from his seat, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One - "The night has passed, venerable sir; the last watch has gone; dawn has risen; the night has a joyful face; the visiting monks have been seated for a long time; let the Blessed One, venerable sir, greet the visiting monks."

Then the Blessed One, having emerged from that concentration, addressed the Venerable Ānanda - "If you, Ānanda, had known, even this much would not have occurred to you. I, Ānanda, and these five hundred monks, all sat in imperturbable concentration."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

4.

The Discourse to Sāriputta

24. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Sāriputta was seated not far from the Blessed One, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. The Blessed One saw the Venerable Sāriputta seated not far away, folding his legs crosswise, directing his body upright, having established mindfulness in front of him.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

5.

The Discourse to Mahāmoggallāna

25. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Mahāmoggallāna was seated not far from the Blessed One, folding his legs crosswise, directing his body upright, with mindfulness of the body well established internally. The Blessed One saw the Venerable Mahāmoggallāna seated not far away, folding his legs crosswise, directing his body upright, with mindfulness of the body well established internally.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

6.

The Discourse on Pilindavaccha

26. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time the Venerable Pilindavaccha was addressing the monks with the term 'outcast'. Then several monks approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "The Venerable Pilindavaccha, venerable sir, addresses the monks with the term 'outcast'."

Then the Blessed One addressed a certain monk - "Come, monk, in my name address the monk Pilindavaccha - 'The Teacher calls you, friend Pilindavaccha.'" "Yes, venerable sir," that monk, having assented to the Blessed One, approached the Venerable Pilindavaccha; having approached, he said this to the Venerable Pilindavaccha - "The Teacher calls you, friend Pilindavaccha."

"Yes, friend," the Venerable Pilindavaccha, having assented to that monk, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Pilindavaccha seated to one side, the Blessed One said this - "Is it true, Vaccha, that you address the monks with the term 'outcast'?" "Yes, venerable sir."

Then the Blessed One, having attended in mind to the Venerable Pilindavaccha's past lives, addressed the monks - "Do not, monks, grumble at the monk Vaccha. Vaccha, monks, does not address the monks with the term 'outcast' with hate within. For the monk Vaccha, monks, five hundred births uninterrupted were reborn in a brahmin family. That term 'outcast' of his has been practised for a long time. Therefore this Vaccha addresses the monks with the term 'outcast'."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

7.

The Discourse on Sakka's Gift

27. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time the Venerable Mahākassapa was dwelling in the Pippali Cave, seated in a single cross-legged posture for seven days, having attained a certain concentration. Then the Venerable Mahākassapa, after the elapse of that week, emerged from that concentration. Then this occurred to the Venerable Mahākassapa who had emerged from that concentration - "What if I were to enter Rājagaha for almsfood."

Now at that time about five hundred deities had become zealously engaged in obtaining almsfood for the Venerable Mahākassapa. Then the Venerable Mahākassapa, having rejected those five hundred deities, having dressed in the earlier period of the day, taking his bowl and robe, entered Rājagaha for almsfood.

Now at that time Sakka, the lord of the gods, wished to give almsfood to the Venerable Mahākassapa. Having created the appearance of a weaver, he weaves thread. Sujā, the titan maiden, fills the shuttle. Then the Venerable Mahākassapa, walking for almsfood successively in Rājagaha, approached the dwelling of Sakka, the lord of the gods. Sakka, the lord of the gods, saw the Venerable Mahākassapa coming from afar. Having seen him, having come out from the house, having gone to meet him, having taken the bowl from his hand, having entered the house, having lifted cooked rice from the pot, having filled the bowl, he gave it to the Venerable Mahākassapa. That almsfood had various curries, various vegetables, and various flavoured vegetables. Then this occurred to the Venerable Mahākassapa: "Who now is this being who has such supernormal power?" Then this occurred to the Venerable Mahākassapa: "This is Sakka, the lord of the gods." Having thus understood, he said this to Sakka, the lord of the gods - "This has been done by you, Kosiya; do not do such a thing again." "For us too, Venerable Kassapa, there is need of merit; for us too there is merit to be made."

Then Sakka, the lord of the gods, having paid respect to the Venerable Mahākassapa, having circumambulated him keeping him on his right, having risen up into the sky, in the air, in the atmosphere, uttered an inspired utterance three times - "Oh, the gift! The supreme gift is well established in Kassapa! Oh, the gift! The supreme gift is well established in Kassapa! Oh, the gift! The supreme gift is well established in Kassapa!" The Blessed One heard with the divine ear element, purified and surpassing the human, Sakka, the lord of the gods, having risen up into the sky, in the air, in the atmosphere, uttering an inspired utterance three times - "Oh, the gift! The supreme gift is well established in Kassapa! Oh, the gift! The supreme gift is well established in Kassapa! Oh, the gift! The supreme gift is well established in Kassapa!"

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

8.

The Discourse on the Almsfood Eater

28. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time, when several monks, after the meal, having returned from their alms round, were seated together assembled in the Kareri circular pavilion, this discussion arose -

"An almsfood eater, friends, a monk walking for almsfood, obtains from time to time to see pleasing forms with the eye, obtains from time to time to hear pleasing sounds with the ear, obtains from time to time to smell pleasing odours with the nose, obtains from time to time to taste pleasing flavours with the tongue, obtains from time to time to touch pleasing tangible objects with the body. An almsfood eater, friends, a monk goes for almsfood honoured, respected, revered, venerated, and esteemed. Come, friends, let us too be almsfood eaters. We too will obtain from time to time to see pleasing forms with the eye, we too will obtain from time to time to hear pleasing sounds with the ear, we too will obtain from time to time to smell pleasing odours with the nose, we too will obtain from time to time to taste pleasing flavours with the tongue, we too will obtain from time to time to touch pleasing tangible objects with the body; we too, honoured, respected, revered, venerated, and esteemed, will go for almsfood." And this discussion among those monks was not finished.

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

"Here, venerable sir, when we, after the meal, having returned from our alms round, were seated together assembled in the Kareri circular pavilion, this discussion arose -

'An almsfood eater, friends, a monk walking for almsfood, obtains from time to time to see pleasing forms with the eye, obtains from time to time to hear pleasing sounds with the ear, obtains from time to time to smell pleasing odours with the nose, obtains from time to time to taste pleasing flavours with the tongue, obtains from time to time to touch pleasing tangible objects with the body. An almsfood eater, friends, a monk goes for almsfood honoured, respected, revered, venerated, and esteemed. Come, friends, let us too be almsfood eaters. We too will obtain from time to time to see pleasing forms with the eye, etc. to touch tangible objects with the body. We too, honoured, respected, revered, venerated, and esteemed, will go for almsfood.' This, venerable sir, was our discussion that was interrupted when the Blessed One arrived."

"This indeed, monks, is not proper for you, sons of good family who have gone forth from home into homelessness through faith, that you should engage in such talk. When you have gathered together, monks, there are two things to be done - either a talk on the Teaching or noble silence."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

9.

The Discourse on Craft

29. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time, when several monks, after the meal, having returned from their alms round, were seated together assembled in the circular pavilion, this discussion arose - "Who now, friends, knows a craft? Who has learnt what craft? Which craft is the highest of crafts?"

There some said thus - "The craft of elephant-training is the highest of crafts." Some said thus - "The craft of horse-training is the highest of crafts." Some said thus - "The craft of chariot-driving is the highest of crafts." Some said thus - "The craft of archery is the highest of crafts." Some said thus - "The craft of swordsmanship is the highest of crafts." Some said thus - "The craft of finger-reckoning is the highest of crafts." Some said thus - "The craft of arithmetic is the highest of crafts." Some said thus - "The craft of calculation is the highest of crafts." Some said thus - "The craft of writing is the highest of crafts." Some said thus - "The craft of poetry is the highest of crafts." Some said thus - "The craft of worldly knowledge is the highest of crafts." Some said thus - "The craft of political science is the highest of crafts." And this discussion among those monks was not finished.

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

"Here, venerable sir, when we, after the meal, having returned from our alms round, were seated together in the circular pavilion, this discussion arose - 'Who now, friend, knows a craft? Who has learnt what craft? Which craft is the highest of crafts?'

"Therein some said thus - 'The craft of elephant-training is the highest of crafts.' Some said thus - 'The craft of horse-training is the highest of crafts'; some said thus - 'The craft of chariot-driving is the highest of crafts'; some said thus - 'The craft of archery is the highest of crafts'; some said thus - 'The craft of swordsmanship is the highest of crafts'; some said thus - 'The craft of hand-signs is the highest of crafts'; some said thus - 'The craft of arithmetic is the highest of crafts'; some said thus - 'The craft of calculation is the highest of crafts'; some said thus - 'The craft of writing is the highest of crafts'; some said thus - 'The craft of poetry is the highest of crafts'; some said thus - 'The craft of worldly knowledge is the highest of crafts'; some said thus - 'The craft of political science is the highest of crafts.' This, venerable sir, was our discussion that was interrupted when the Blessed One arrived."

"This indeed, monks, is not proper for you, sons of good family who have gone forth from home into homelessness through faith, that you should engage in such talk. When you have gathered together, monks, there are two things to be done - either a talk on the Teaching or noble silence."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

10.

The Discourse on the World

30. Thus have I heard - On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Bodhi tree, newly fully enlightened. Now at that time the Blessed One was seated for seven days in a single cross-legged posture experiencing the bliss of liberation.

Then the Blessed One, after the elapse of that week, having risen from that concentration, surveyed the world with the Buddha-eye. The Blessed One, surveying with the Buddha-eye, saw beings being tormented by many torments, and being burnt by many fevers - those born of lust, those born of hate, and those born of delusion.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

"Whatever ascetics or brahmins who declared liberation from existence through existence, all of them, I say, are not liberated from existence. Or whatever ascetics or brahmins who declared escape from existence through non-existence, all of them, I say, have not escaped from existence.

"For dependent on clinging this suffering comes into being; with the elimination of all clinging there is no coming into being of suffering. See this world; Many, afflicted by ignorance, beings delighting in what has come to be, are not freed; For whatever existences there are, everywhere, in every way, all those existences are impermanent, suffering, subject to change."

The Chapter on Nanda is concluded as third.

Its summary:

4.

The Chapter on Meghiya

1.

The Discourse on Meghiya

31. Thus have I heard - On one occasion the Blessed One was dwelling at Cālikā on Cālikā Mountain. Now at that time the Venerable Meghiya was the Blessed One's attendant. Then the Venerable Meghiya approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, the Venerable Meghiya said this to the Blessed One - "I wish, venerable sir, to enter Jantugāma for almsfood." "Now do as you think fit, Meghiya."

Then the Venerable Meghiya, having dressed in the earlier period of the day, taking his bowl and robe, entered Jantugāma for almsfood. Having walked for almsfood in Jantugāma, after the meal, having returned from his alms round, he approached the bank of the river Kimikāḷā. The Venerable Meghiya, walking up and down for leg exercise on the bank of the river Kimikāḷā, wandering about, saw a mango grove, pleasing, delightful, and charming. Having seen him, this occurred to him: "This mango grove is indeed pleasing, delightful, and charming. This is indeed suitable for a son of good family desirous of striving, for striving. If the Blessed One would permit me, I would come to this mango grove for striving."

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

"Here I, venerable sir, having dressed in the earlier period of the day, taking my bowl and robe, entered Jantugāma for almsfood. Having walked for almsfood in Jantugāma, after the meal, having returned from my alms round, I approached the bank of the river Kimikāḷā. I saw, venerable sir, walking up and down for leg exercise on the bank of the river Kimikāḷā, wandering about, a mango grove, pleasing, delightful, and charming. Having seen him, this occurred to me: 'This mango grove is indeed pleasing, delightful, and charming. This is indeed suitable for a son of good family desirous of striving, for striving. If the Blessed One would permit me, I would come to this mango grove for striving.' If the Blessed One permits me, venerable sir, I would go to that mango grove for striving."

When this was said, the Blessed One said this to the Venerable Meghiya - "Wait for now, Meghiya, I am alone for now until some other monk comes."

For the second time the Venerable Meghiya said this to the Blessed One - "For the Blessed One, venerable sir, there is nothing further to be done, there is no adding to what has been done. But for me, venerable sir, there is something further to be done, there is adding to what has been done. If the Blessed One permits me, I would go to that mango grove for striving." For the second time the Blessed One said this to the Venerable Meghiya - "Wait for now, Meghiya, I am alone for now until some other monk comes."

For the third time the Venerable Meghiya said this to the Blessed One - "For the Blessed One, venerable sir, there is nothing further to be done, there is no adding to what has been done. But for me, venerable sir, there is something further to be done, there is adding to what has been done. If the Blessed One permits me, I would go to that mango grove for striving." "When you speak of striving, Meghiya, what could we say? Now do as you think fit, Meghiya."

Then the Venerable Meghiya, rising from his seat, having paid respect to the Blessed One and circumambulated him keeping him on his right, approached that mango grove; having approached, having plunged into that mango grove, he sat down for the day's abiding at the foot of a certain tree. Then as the Venerable Meghiya was dwelling in that mango grove, for the most part three evil unwholesome thoughts occurred to him, as follows - sensual thought, thought of anger, thought of violence.

Then this occurred to the Venerable Meghiya - "Wonderful indeed, friend, marvellous indeed, friend! Indeed through faith we have gone forth from home into homelessness; and yet we are beset by these three evil unwholesome thoughts, as follows - sensual thought, thought of anger, thought of violence."

Then the Venerable Meghiya, in the evening, having emerged from seclusion, 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 Meghiya said this to the Blessed One - "Here, venerable sir, as I was dwelling in that mango grove, for the most part three evil unwholesome thoughts occurred to me, as follows - sensual thought, thought of anger, thought of violence. Then, venerable sir, this occurred to me: 'Wonderful indeed, friend, marvellous indeed, friend! Indeed through faith we have gone forth from home into homelessness; and yet we are beset by these three evil unwholesome thoughts, as follows - sensual thought, thought of anger, thought of violence.'"

"For the unripe liberation of mind, Meghiya, five qualities lead to ripening. Which five?

"Here, Meghiya, a monk has good friends, good companions, good associates. For the unripe liberation of mind, Meghiya, this is the first quality that leads to ripening.

"Furthermore, Meghiya, 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. For the unripe liberation of mind, Meghiya, this is the second quality that leads to ripening.

"Furthermore, Meghiya, a monk - whatever talk is conducive to effacement, suitable for opening the mind, leading exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, as follows - talk about fewness of wishes, talk about contentment, talk about solitude, talk about aloofness from society, talk about arousal of energy, talk about morality, talk about concentration, talk about wisdom, talk about liberation, talk about knowledge and vision of liberation; of such talk he is one who obtains at will, obtains without difficulty, obtains without trouble. For the unripened liberation of mind, Meghiya, this is the third quality that leads to ripening.

"Furthermore, Meghiya, 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. For the unripened liberation of mind, Meghiya, this is the fourth quality that leads to ripening.

"Furthermore, Meghiya, a monk is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering. For the unripened liberation of mind, Meghiya, this is the fifth quality that leads to ripening. For the unripened liberation of mind, Meghiya, these five qualities lead to ripening.

"For a monk with good friends, Meghiya, good companions, good associates, this is to be expected - that he will be virtuous, he will dwell restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he will train in them.

"For a monk with good friends, Meghiya, good companions, good associates, this is to be expected - that whatever talk is conducive to effacement, suitable for opening the mind, leading exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, as follows - talk about fewness of wishes, talk about contentment, talk about solitude, talk about aloofness from society, talk about arousal of energy, talk about morality, talk about concentration, talk about wisdom, talk about liberation, talk about knowledge and vision of liberation; of such talk he will be one who obtains at will, obtains without difficulty, obtains without trouble.

"For a monk with good friends, Meghiya, good companions, good associates, this is to be expected - that he will dwell putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states.

"For a monk with good friends, Meghiya, good companions, good associates, this is to be expected - that he will be wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering.

"And further, Meghiya, by that monk, having been established in these five qualities, four qualities are to be further developed - foulness is to be developed for the abandoning of lust, friendliness is to be developed for the abandoning of anger, mindfulness of breathing is to be developed for the arrest of applied thought, perception of impermanence is to be developed for the uprooting of the conceit 'I am'. For one perceiving impermanence, Meghiya, perception of non-self becomes established; one perceiving non-self attains the uprooting of the conceit 'I am' - Nibbāna in this very life."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

2.

The Discourse on the Agitated

32. Thus have I heard - On one occasion the Blessed One was dwelling at Kusinārā in the Upavattana, in the Sāla grove of the Mallas. Now at that time several monks were dwelling in a forest hut not far from the Blessed One, agitated, arrogant, fickle, garrulous, of loose speech, unmindful, not fully aware, unconcentrated, with wandering minds, with uncontrolled faculties.

The Blessed One saw those several monks dwelling in a forest hut not far away, agitated, arrogant, fickle, garrulous, of loose speech, unmindful, not fully aware, unconcentrated, with wandering minds, with uncontrolled faculties.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

3.

The Discourse on the Cowherd

33. 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. Then the Blessed One, having turned aside from the road, approached a certain tree-root; having approached, he sat down on the prepared seat.

Then a certain cowherd approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. The Blessed One instructed, encouraged, inspired, and gladdened that cowherd seated to one side with a talk on the Teaching.

Then that cowherd, having been instructed, encouraged, inspired, and gladdened by the Blessed One with a talk on the Teaching, said this to the Blessed One - "May the Blessed One consent to accept a meal from me tomorrow together with the Community of monks, venerable sir." The Blessed One consented by silence. Then that cowherd, having learned of the Blessed One's acceptance, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed.

Then that cowherd, after that night had passed, having had abundant milk-rice with little water and fresh ghee prepared at his own dwelling, announced the time to the Blessed One - "It is time, venerable sir, the meal is ready." Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, together with the Community of monks, approached that cowherd's dwelling; having approached, he sat down on the prepared seat. Then that cowherd with his own hand satisfied and served the Community of monks headed by the Buddha with milk-rice with little water and fresh ghee. Then that cowherd, when the Blessed One had finished eating and had removed his hand from the bowl, having taken a certain low seat, sat down to one side. The Blessed One, having instructed, encouraged, inspired, and gladdened that cowherd seated to one side with a talk on the Teaching, rose from his seat and departed. Then, not long after the Blessed One had departed, a certain man deprived that cowherd of life at the boundary between villages.

Then several monks approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "The cowherd, venerable sir, by whom the Community of monks headed by the Buddha was today satisfied and served with his own hand with milk-rice with little water and fresh ghee - that cowherd, venerable sir, has been deprived of life by a certain man at the boundary between villages."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

4.

The Discourse on the Demon's Blow

34. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time the Venerable Sāriputta and the Venerable Mahāmoggallāna were dwelling at Pigeon Grotto. Now at that time the Venerable Sāriputta, on a moonlit night, with freshly shaven hair, was seated in the open air, having attained a certain concentration.

Now at that time two demons who were friends were going from the northern direction to the southern direction on some business. Those demons saw the Venerable Sāriputta, on a moonlit night, with freshly shaven hair, seated in the open air. Having seen him, one demon said this to the second demon - "It occurs to me, my dear, to give a blow on this ascetic's head." When this was said, that demon said this to that demon - "Enough, my dear, do not assail the ascetic. That ascetic, my dear, is eminent, of great supernormal power, of great might."

For the second time that demon said this to that demon - "It occurs to me, my dear, to give a blow on this ascetic's head." For the second time that demon said this to that demon - "Enough, my dear, do not assail the ascetic. That ascetic, my dear, is eminent, of great supernormal power, of great might." For the third time that demon said this to that demon - "It occurs to me, my dear, to give a blow on this ascetic's head." For the third time that demon said this to that demon - "Enough, my dear, do not assail the ascetic. That ascetic, my dear, is eminent, of great supernormal power, of great might."

Then that demon, not heeding that demon, gave a blow on the head of the Venerable Sāriputta the Elder. So great was the blow that with that blow one could sink an elephant seven or seven and a half cubits tall, or split apart a great mountain peak. And yet that demon, having said "I am burning, I am burning!", fell right there into the great hell.

The Venerable Mahāmoggallāna saw with the divine eye, which is pure and surpasses the human, the blow being given by that demon on the head of the Venerable Sāriputta the Elder. Having seen, he approached the Venerable Sāriputta; having approached, he said this to the Venerable Sāriputta - "Is it bearable for you, friend, is it endurable, is there no suffering?" "It is bearable for me, friend Moggallāna, it is endurable for me, friend Moggallāna; but my head is a little painful."

"It is wonderful, friend Sāriputta, it is marvellous, friend Sāriputta! How great in supernormal power is the Venerable Sāriputta, of great might! Here, friend Sāriputta, a certain demon gave a blow on your head. So great was the blow that with that blow one could sink a seven-cubit or seven-and-a-half-cubit elephant, or could split a great mountain peak, and yet the Venerable Sāriputta says thus - 'It is bearable for me, friend Moggallāna, it is endurable for me, friend Moggallāna; but my head is a little painful.'"

"It is wonderful, friend Moggallāna, it is marvellous, friend Moggallāna! How great in supernormal power is the Venerable Mahāmoggallāna, of great might, in that he will even see a demon! But we at present do not even see a dust-goblin."

The Blessed One heard with the divine ear element, purified and surpassing the human, this friendly conversation of those two great elephants.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

5.

The Discourse on the Elephant

35. Thus have I heard - On one occasion the Blessed One was dwelling at Kosambī in Ghosita's park. Now at that time the Blessed One was dwelling crowded by monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians, and disciples of sectarians. Being crowded, he dwelt in suffering, not comfortably. Then this occurred to the Blessed One: "I am now dwelling crowded by monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians, and disciples of sectarians. Being crowded, I dwell in suffering, not comfortably. What if I were to dwell alone, withdrawn from the group?"

Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Kosambī for almsfood. Having walked for almsfood in Kosambī, after the meal, having returned from his alms round, having set in order his lodging by himself, taking his bowl and robe, without addressing his attendants, without taking leave of the Community of monks, alone, without a companion, he set out on a journey towards Pālileyyaka. Wandering on a journey gradually, he arrived at Pālileyyaka. There the Blessed One stayed at Pālileyyaka in the Protected Forest Grove at the foot of the Bhaddasāla tree.

A certain noble elephant too was dwelling crowded by elephants, she-elephants, young elephants, and elephant calves. He ate grass with cut-off tips, and they ate his bent-down broken branches, and he drank turbid water, and when he had come up from the water, she-elephants went along rubbing against his body. Being crowded, he dwelt in suffering, not comfortably. Then this occurred to that noble elephant: "I am now dwelling crowded by elephants, she-elephants, young elephants, and elephant calves; I eat grass with cut-off tips, and they eat my bent-down broken branches, and I drink turbid water, and when I have come up from the water, she-elephants go along rubbing against my body; being crowded, I dwell in suffering, not comfortably. What if I were to dwell alone, withdrawn from the group?"

Then that noble elephant, having departed from the herd, approached the Protected Forest Grove at Pālileyyaka, the foot of the Bhaddasāla tree, approached the Blessed One. There that noble elephant kept the place where the Blessed One was dwelling free of green vegetation, and with his trunk he set out drinking water and water for washing for the Blessed One.

Then, when the Blessed One had gone to a private place and was in seclusion, this reflection arose in his mind: "I formerly dwelt crowded by monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians, and disciples of sectarians; being crowded, I dwelt in suffering, not comfortably. Now I dwell uncrowded by monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians, and disciples of sectarians; being uncrowded, I dwell happily, comfortably."

This reflection also arose in the mind of that noble elephant: "I formerly dwelt crowded by elephants, she-elephants, young elephants, and elephant calves; I ate grass with cut-off tips, and they ate my bent-down broken branches, and I drank turbid water, and when I had come up from the water, she-elephants went along rubbing against my body; being crowded, I dwelt in suffering, not comfortably. Now I dwell uncrowded by elephants, she-elephants, young elephants, and elephant calves; I eat grass with uncut tips, and they do not eat my bent-down broken branches, and I drink clear water, and when I have come up from the water, she-elephants do not go along rubbing against my body; being uncrowded, I dwell happily, comfortably."

Then the Blessed One, having understood his own solitude and having known with his mind the reflection in the mind of that noble elephant, at that time uttered this inspired utterance:

6.

The Discourse on Piṇḍola

36. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Piṇḍolabhāradvāja was seated not far from the Blessed One, folding his legs crosswise, directing his body upright, a forest-dweller, an almsfood eater, a wearer of rag-robes, a three-robe wearer, of few wishes, content, secluded, not in company, putting forth strenuous energy, an advocate of austere practices, devoted to higher consciousness.

The Blessed One saw the Venerable Piṇḍolabhāradvāja seated not far away, folding his legs crosswise, directing his body upright, a forest-dweller, an almsfood eater, a wearer of rag-robes, a three-robe wearer, of few wishes, content, secluded, not in company, putting forth strenuous energy, an advocate of austere practices, devoted to higher consciousness.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

7.

The Discourse to Sāriputta

37. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Sāriputta was seated not far from the Blessed One, folding his legs crosswise, directing his body upright, of few wishes, content, secluded, not in company, putting forth strenuous energy, devoted to higher consciousness.

The Blessed One saw the Venerable Sāriputta seated not far away, folding his legs crosswise, directing his body upright, of few wishes, content, secluded, not in company, putting forth strenuous energy, devoted to higher consciousness.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

8.

The Discourse on Sundarī

38. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Blessed One was honoured, respected, revered, venerated, and esteemed, an obtainer of the requisites of robes, almsfood, lodging, and medicine for the sick. The Community of monks too was honoured, respected, revered, venerated, and esteemed, obtainers of the requisites of robes, almsfood, lodging, and medicine for the sick. But the heterodox wandering ascetics were not honoured, not respected, not revered, not venerated, not esteemed, not obtainers of the requisites of robes, almsfood, lodging, and medicine for the sick.

Then those heterodox wandering ascetics, not enduring the honour shown to the Blessed One and to the Community of monks, approached the female wandering ascetic Sundarī; having approached, they said this to the female wandering ascetic Sundarī - "Are you able, sister, to act for the benefit of your relatives?" "What shall I do, sirs? What am I not able to do? Even my life is given up for the benefit of my relatives."

"If so, sister, go constantly to Jeta's Grove." "Yes, sirs," the female wandering ascetic Sundarī, having assented to those heterodox wandering ascetics, went constantly to Jeta's Grove.

When those heterodox wandering ascetics knew - "The female wandering ascetic Sundarī has been seen by many people going constantly to Jeta's Grove." Then, having deprived her of life, having deposited her right there in the moat ditch of Jeta's Grove, they approached King Pasenadi of Kosala; having approached, they said this to King Pasenadi of Kosala - "That female wandering ascetic Sundarī, great king; she is not seen by us." "But where do you suspect?" "In Jeta's Grove, great king." "If so, search Jeta's Grove."

Then those heterodox wandering ascetics, having searched Jeta's Grove, having pulled her out from the moat ditch where she had been deposited, having lifted her onto a small bed, having entered Sāvatthī, having gone from road to road, from crossroads to crossroads, made the people look down upon them -

"See, sirs, the deed of the ascetics, disciples of the Sakyan! These ascetics, disciples of the Sakyan, are shameless, immoral, of bad character, liars, not practitioners of the holy life. Yet these will claim to be practitioners of the Teaching, practitioners of righteousness, practitioners of the holy life, speakers of truth, moral, of good character! There is no asceticism in them, there is no commitment to holy life in them. Their asceticism is lost, their commitment to holy life is lost. From where would they have asceticism, from where would they have commitment to holy life? They have departed from asceticism, they have departed from commitment to holy life. How indeed could a man, having done a man's deed, deprive a woman of life!"

Now at that time in Sāvatthī, people, having seen monks, reviled, abused, irritated, and harassed them with vulgar and harsh speech -

"These shameless ascetics, disciples of the Sakyan, are immoral, of bad character, liars, not practitioners of the holy life. Yet these will claim to be practitioners of the Teaching, practitioners of righteousness, practitioners of the holy life, speakers of truth, moral, of good character! There is no asceticism in them, there is no commitment to holy life in them. Their asceticism is lost, their commitment to holy life is lost. From where would they have asceticism, from where would they have commitment to holy life? They have departed from asceticism, they have departed from commitment to holy life. How indeed could a man, having done a man's deed, deprive a woman of life!"

Then several monks, having dressed in the earlier period of the day, taking their bowls and robes, entered Sāvatthī for almsfood. Having walked for almsfood in Sāvatthī, after the meal, having returned from their alms round, they 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 -

"Now, venerable sir, in Sāvatthī, people, having seen monks, revile, abuse, irritate, and harass them with vulgar and harsh speech - 'These shameless ascetics, disciples of the Sakyan, are immoral, of bad character, liars, not practitioners of the holy life. These indeed will claim to be practitioners of the Teaching, practitioners of righteousness, practitioners of the holy life, speakers of truth, moral, of good character. There is no asceticism in them, there is no commitment to holy life in them. Their asceticism is lost, their commitment to holy life is lost. From where would they have asceticism, from where would they have commitment to holy life? They have departed from asceticism, they have departed from commitment to holy life. How indeed could a man, having done a man's deed, deprive a woman of life!'"

"This sound, monks, will not last long; it will last only seven days. After the elapse of seven days, it will disappear. Therefore, monks, those people who, having seen monks, revile, abuse, irritate, and harass them with vulgar and harsh speech, reprove them with this verse -

Then those monks, having learnt this verse thoroughly in the presence of the Blessed One, reprove with this verse those people who, having seen monks, revile, abuse, irritate, and harass them with vulgar and harsh speech -

This occurred to the people - "These ascetics, disciples of the Sakyan, are innocent. This was not done by them. These ascetics, disciples of the Sakyan, are swearing an oath." Indeed that sound did not last long. It lasted only a week. After the elapse of a week, it disappeared.

Then several monks approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One -

"Wonderful, venerable sir, marvellous, venerable sir! How well spoken is this, venerable sir, by the Blessed One - 'This sound, monks, will not last long. It will last only a week. After the elapse of a week, it will disappear.' That sound, venerable sir, has disappeared."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

9.

The Discourse on Upasena

39. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then, when the Venerable Upasena Vaṅgantaputta had gone to a private place and was in seclusion, this reflection arose in his mind - "It is a gain for me indeed, it is well-gained for me indeed, that my Teacher is the Blessed One, the Worthy One, the Perfectly Self-awakened One; and I have gone forth from home into homelessness in the well preached Teaching and discipline; and my fellows in the holy life are moral, of good character; and I am one who fulfils morality; and I am well concentrated, with fully focused mind; and I am a Worthy One who has eliminated the mental corruptions; and I am of great supernormal power, of great might. Good is my life, good is my death."

Then the Blessed One, having known with his mind the reflection in the mind of the Venerable Upasena Vaṅgantaputta, at that time uttered this inspired utterance -

10.

The Discourse on Sāriputta's Peace

40. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Sāriputta was seated not far from the Blessed One, folding his legs crosswise, directing his body upright, reviewing his own peace.

The Blessed One saw the Venerable Sāriputta seated not far away, folding his legs crosswise, directing his body upright, reviewing his own peace.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

The Chapter on Meghiya is concluded as fourth.

Its summary:

5.

The Chapter on Soṇa

1.

The Discourse on the More Dear

41. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time King Pasenadi of Kosala had gone up to the upper terrace of the palace together with Queen Mallikā. Then King Pasenadi of Kosala said this to Queen Mallikā – "Is there indeed anyone else, Mallikā, more dear to you than yourself?"

"There is not indeed anyone else, great king, more dear to me than myself. But is there, great king, anyone else more dear to you than yourself?" "For me too indeed, Mallikā, there is not anyone else more dear than myself."

Then King Pasenadi of Kosala, having descended from the palace, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One -

"Here I, venerable sir, having gone up to the upper terrace of the palace together with Queen Mallikā, said this to Queen Mallikā – 'Is there indeed anyone else, Mallikā, more dear to you than yourself?' When this was said, Queen Mallikā said this to me – 'There is not indeed anyone else, great king, more dear to me than myself. But is there, great king, anyone else more dear to you than yourself?' When this was said, I, venerable sir, said this to Queen Mallikā – 'For me too indeed, Mallikā, there is not anyone else more dear than myself.'"

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

2.

The Discourse on the Short-Lived

42. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the Venerable Ānanda, in the afternoon, having emerged from seclusion, 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 - "Wonderful, Venerable Sir, marvellous, Venerable Sir! How short-lived indeed, Venerable Sir, was the Blessed One's mother; when the Blessed One was seven days old, the Blessed One's mother died and was reborn in the Tusita realm."

"So it is, Ānanda, short-lived indeed, Ānanda, are the mothers of Bodhisattas. When the Bodhisattas are seven days old, the mothers of Bodhisattas die and are reborn in the Tusita realm."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

3.

The Discourse on Suppabuddha the Leper

43. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time there was in Rājagaha a leper named Suppabuddha - a poor human being, a wretched human being, a miserable human being. Now at that time the Blessed One was seated teaching the Teaching surrounded by a great assembly.

Suppabuddha the leper saw that great multitude of people gathered together from afar. Having seen him, this occurred to him: "Without doubt some solid food or soft food is being distributed here. What if I were to approach where that great multitude of people is. Perhaps I might obtain some solid food or soft food here."

Then Suppabuddha the leper approached where that great multitude of people was. Suppabuddha the leper saw the Blessed One seated teaching the Teaching surrounded by a great assembly. Having seen him, this occurred to him: "No solid food or soft food is being distributed here. This ascetic Gotama is teaching the Teaching to the assembly. What if I too were to listen to the Teaching." He sat down to one side right there - "I too will listen to the Teaching."

Then the Blessed One, having encompassed the entire assembly with his mind, attended to it: "Who here is capable of understanding the Teaching?" The Blessed One saw Suppabuddha the leper seated in that assembly. Having seen him, this occurred to him: "This one here is capable of understanding the Teaching." Beginning with Suppabuddha the leper, he gave a progressive discourse, as follows - a talk on giving, a talk on morality, a talk on heaven; the danger, degradation, and defilement of sensual pleasures; he made known the benefit of renunciation. When the Blessed One knew that Suppabuddha the leper was of pliant mind, of tender mind, of mind free from hindrances, of elated mind, of confident mind, then he made known that teaching of the Teaching which the Buddhas have themselves discovered - suffering, origin, cessation, path. Just as a pure cloth, free from stains, would properly receive dye, even so, in Suppabuddha the leper, in that very seat, the stainless, spotless eye of the Teaching arose - "Whatever has the nature of arising, all that has the nature of cessation."

Then Suppabuddha the leper, having seen the Teaching, having attained the Teaching, having understood the Teaching, having penetrated the Teaching, having crossed over doubt, having gone beyond uncertainty, having attained self-confidence, not relying on others in the Teacher's instruction, having risen from his seat, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Suppabuddha the leper said this to the Blessed One -

"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 Blessed One in many ways. I, venerable sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life."

Then Suppabuddha the leper, having been instructed, encouraged, inspired, and gladdened by the Blessed One with a talk on the Teaching, having delighted in and given thanks for what the Blessed One had said, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed. Then a cow with a young calf, having charged at Suppabuddha the leper who had recently departed, deprived him of life.

Then several monks approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Venerable sir, the leper named Suppabuddha who was instructed, encouraged, inspired, and gladdened by the Blessed One with a talk on the Teaching has died. What is his destination, what is his future life?"

"Monks, Suppabuddha the leper was wise; he practised in conformity with the Teaching; and he did not vex me on account of the Teaching. Monks, Suppabuddha the leper, with the utter elimination of the three mental fetters, is a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment."

When this was said, a certain monk said this to the Blessed One - "What, venerable sir, is the cause, what is the condition, whereby Suppabuddha was a leper - a poor human being, a wretched human being, a miserable human being?"

"Once in the past, monks, Suppabuddha the leper was a merchant's son in this very Rājagaha. While being driven out to the pleasure ground, he saw the Individually Enlightened One Tagarasikhi entering the city for almsfood. Having seen him, this occurred to him: 'Where is this leper going about in a leper's robe?' Having spat and having turned his left side towards him, he departed. By the result of that action, he was tormented in hell for many hundreds of years, for many thousands of years, for many hundreds of thousands of years. By the remainder of the result of that very action, he was a leper in this very Rājagaha, a poor human being, a wretched human being, a miserable human being. He, having come to the Teaching and discipline proclaimed by the Tathāgata, took upon himself faith, took upon himself morality, took upon himself learning, took upon himself generosity, took upon himself wisdom. He, having come to the Teaching and discipline proclaimed by the Tathāgata, having taken upon himself faith, having taken upon himself morality, having taken upon himself learning, having taken upon himself generosity, having taken upon himself wisdom, upon the body's collapse at death, was reborn in a fortunate realm, in a heavenly world, in the company of the Thirty-three gods. There he outshines the other gods in beauty and glory."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

4.

The Discourse on the Youths

44. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time many boys between Sāvatthī and Jeta's Grove were harming fish.

Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Sāvatthī for almsfood. The Blessed One saw those many boys between Sāvatthī and Jeta's Grove harming fish. Having seen them, he approached those boys; having approached, he said this to those boys - "Do you fear suffering, boys? Is suffering unpleasant to you?" "Yes, venerable sir, we fear suffering, venerable sir. Suffering is unpleasant to us."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

5.

The Discourse on the Observance

45. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion. Now at that time, on the uposatha day, the Blessed One was seated surrounded by the Community of monks.

Then the Venerable Ānanda, when the night was far advanced, when the first watch had passed, having risen from his seat, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One - "The night has passed, venerable sir; the first watch has gone; the Community of monks has been seated for a long time; may the Blessed One, venerable sir, recite the Pātimokkha to the monks." When this was said, the Blessed One remained silent.

For the second time the Venerable Ānanda, when the night was far advanced, when the middle watch had passed, having risen from his seat, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One - "The night has passed, venerable sir; the middle watch has gone; the Community of monks has been seated for a long time; may the Blessed One, venerable sir, recite the Pātimokkha to the monks." For the second time the Blessed One remained silent.

For the third time the Venerable Ānanda, when the night was far advanced, when the last watch had passed, when dawn had risen, when the night had a joyful face, having risen from his seat, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One - "The night has passed, venerable sir; the last watch has gone; dawn has risen; the night has a joyful face; the Community of monks has been seated for a long time; may the Blessed One, venerable sir, recite the Pātimokkha to the monks." "The assembly is not pure, Ānanda."

Then this occurred to the Venerable Mahāmoggallāna: "With reference to which person did the Blessed One say thus - 'The assembly is not pure, Ānanda'?" Then the Venerable Mahāmoggallāna, having encompassed the entire Community of monks with his own mind, attended to it. The Venerable Mahāmoggallāna saw that person who was 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, seated in the midst of the Community of monks. Having seen him, having risen from his seat, he approached that person; having approached, he said this to that person - "Get up, friend, you have been seen by the Blessed One; there is no communion for you with the monks." When this was said, that person remained silent.

For the second time the Venerable Mahāmoggallāna said this to that person - "Get up, friend, you have been seen by the Blessed One; there is no communion for you with the monks." For the second time, etc. For the third time that person remained silent.

Then the Venerable Mahāmoggallāna, having taken that person by the arm, having led him out of the porch, having fastened the door latch, approached the Blessed One; having approached, he said this to the Blessed One - "That person, venerable sir, has been removed by me. The assembly is pure. May the Blessed One, venerable sir, recite the Pātimokkha to the monks." "Wonderful, Moggallāna, marvellous, Moggallāna! That foolish man would wait until he was taken by the arm!"

Then the Blessed One addressed the monks: "From now on, monks, I will not perform the Observance, I will not recite the Pātimokkha. Now you yourselves, monks, from now on should perform the Observance, you should recite the Pātimokkha. This is impossible, monks, there is no chance that a Tathāgata should perform the Observance for an impure assembly, should recite the Pātimokkha.

"There are these eight, monks, wonderful and marvellous phenomena in the great ocean, seeing which again and again the titans delight in the great ocean. What are the eight?

"The great ocean, monks, is progressively slanting, progressively sloping, progressively inclining, not abruptly precipitous. Since, monks, the great ocean is progressively slanting, progressively sloping, progressively inclining, not abruptly precipitous; this, monks, is the first wonderful and marvellous phenomenon in the great ocean, seeing which again and again the titans delight in the great ocean.

"Furthermore, monks, the great ocean is stable in nature and does not overflow its boundaries. Since, monks, the great ocean is stable in nature and does not overflow its boundaries; this, monks, is the second wonderful and marvellous phenomenon in the great ocean, seeing which again and again the titans delight in the great ocean.

"Furthermore, monks, the great ocean does not associate with a dead corpse. Whatever dead corpse there is in the great ocean, it quickly carries it to the shore, pushes it onto dry land. Since, monks, the great ocean does not associate with a dead corpse, whatever dead corpse there is in the great ocean, it quickly carries it to the shore, pushes it onto dry land; this, monks, is the third wonderful and marvellous phenomenon in the great ocean, seeing which again and again the titans delight in the great ocean.

"Furthermore, monks, whatever great rivers there are, as follows - the Ganges, the Yamunā, the Aciravatī, the Sarabhū, the Mahī, having reached the great ocean, they give up their former names and clans; they go by the term 'great ocean'. Since, monks, whatever great rivers there are, as follows - the Ganges, the Yamunā, the Aciravatī, the Sarabhū, the Mahī, having reached the great ocean, they give up their former names and clans, they go by the term 'great ocean'; this, monks, is the fourth wonderful and marvellous phenomenon in the great ocean, seeing which again and again the titans delight in the great ocean.

"Furthermore, monks, whatever streams in the world flow into the great ocean and whatever showers of rain fall from the sky, by that neither deficiency nor fullness of the great ocean is discerned. Since, monks, whatever streams in the world flow into the great ocean and whatever showers of rain fall from the sky, by that neither deficiency nor fullness of the great ocean is discerned; this, monks, is the fifth wonderful and marvellous phenomenon in the great ocean, seeing which again and again the titans delight in the great ocean.

"Furthermore, monks, the great ocean has one flavour, the flavour of salt. Since, monks, the great ocean has one flavour, the flavour of salt; this, monks, is the sixth wonderful and marvellous phenomenon in the great ocean, seeing which again and again the titans delight in the great ocean.

"Furthermore, monks, the great ocean has many jewels, various jewels. There are these jewels, as follows - pearls, gems, lapis lazuli, conch shells, stones, coral, silver, gold, rubies, and cat's eye gems. Since, monks, the great ocean has many jewels, various jewels, there are these jewels, as follows - pearls, gems, lapis lazuli, conch shells, stones, coral, silver, gold, rubies, and cat's eye gems; this, monks, is the seventh wonderful and marvellous phenomenon in the great ocean, seeing which again and again the titans delight in the great ocean.

"Furthermore, monks, the great ocean is the residence of great beings. There are these beings - the timi, the timiṅgala, the timitimiṅgala, titans, serpents, and gandhabbas. There are in the great ocean bodies one hundred yojanas in size, bodies two hundred yojanas in size, bodies three hundred yojanas in size, bodies four hundred yojanas in size, bodies five hundred yojanas in size. Since, monks, the great ocean is the residence of great beings, there are these beings - the timi, the timiṅgala, the timitimiṅgala, titans, serpents, and gandhabbas, there are in the great ocean bodies one hundred yojanas in size, bodies two hundred yojanas in size, etc. bodies five hundred yojanas in size; this, monks, is the eighth wonderful and marvellous phenomenon in the great ocean, seeing which again and again the titans delight in the great ocean. These, monks, are the eight wonderful and marvellous phenomena in the great ocean, seeing which again and again the titans delight in the great ocean.

"Just so, monks, in this Teaching and discipline there are eight wonderful and marvellous phenomena, seeing which again and again monks delight in this Teaching and discipline. What are the eight?

"Just as, monks, the great ocean is progressively slanting, progressively sloping, progressively inclining, not abruptly precipitous; just so, monks, in this Teaching and discipline there is gradual training, gradual action, gradual practice, not a sudden penetration of final knowledge. Since, monks, in this Teaching and discipline there is gradual training, gradual action, gradual practice, not a sudden penetration of final knowledge; this, monks, is the first wonderful and marvellous phenomenon in this Teaching and discipline, seeing which again and again monks delight in this Teaching and discipline.

"Just as, monks, the great ocean is stable in nature and does not overflow its boundaries; just so, monks, whatever training rule has been laid down by me for disciples, my disciples do not transgress it even for the sake of their life. Since, monks, whatever training rule has been laid down by me for disciples, my disciples do not transgress it even for the sake of their life; this, monks, is the second wonderful and marvellous phenomenon in this Teaching and discipline, seeing which again and again monks delight in this Teaching and discipline.

"Just as, monks, the great ocean does not associate with a dead corpse; whatever dead corpse there is in the great ocean, it quickly carries it to the shore, pushes it onto dry land; just so, monks, whatever 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, the Community does not associate with him; then quickly having assembled together, it suspends him. Even though he may be sitting in the midst of the community of monks, yet he is far from the Community and the Community from him. Since, monks, whatever 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, the Community does not associate with him; quickly having assembled together, it suspends him. Even though he may be sitting in the midst of the community of monks, yet he is far from the Community and the Community from him; this, monks, is the third wonderful and marvellous phenomenon in this Teaching and discipline, seeing which again and again monks delight in this Teaching and discipline.

"Just as, monks, whatever great rivers there are, as follows - the Ganges, the Yamunā, the Aciravatī, the Sarabhū, the Mahī, having reached the great ocean, they give up their former names and clans, they go by the term 'great ocean'; just so, monks, the four castes - nobles, brahmins, merchants, and workers, having gone forth from home into homelessness in the Teaching and discipline proclaimed by the Tathāgata, they give up their former names and clans, and go by the term 'ascetics, disciples of the Sakyan'. Since, monks, the four castes - nobles, brahmins, merchants, and workers, having gone forth from home into homelessness in the Teaching and discipline proclaimed by the Tathāgata, they give up their former names and clans, and go by the term 'ascetics, disciples of the Sakyan'; this, monks, is the fourth wonderful and marvellous phenomenon in this Teaching and discipline, seeing which again and again monks delight in this Teaching and discipline.

"Just as, monks, whatever streams in the world flow into the great ocean and whatever showers of rain fall from the sky, by that neither deficiency nor fullness of the great ocean is discerned; just so, monks, even if many monks attain final Nibbāna through the Nibbāna element without residue of clinging, no deficiency or fullness of the Nibbāna element is discerned by that. Since, monks, even if many monks attain final Nibbāna through the Nibbāna element without residue of clinging, no deficiency or fullness of the Nibbāna element is discerned by that; this, monks, is the fifth wonderful and marvellous phenomenon in this Teaching and discipline, seeing which again and again monks delight in this Teaching and discipline.

"Just as, monks, the great ocean has one flavour, the flavour of salt; just so, monks, this Teaching and discipline has one flavour, the flavour of liberation. Since, monks, this Teaching and discipline has one flavour, the flavour of liberation; this, monks, is the sixth wonderful and marvellous phenomenon in this Teaching and discipline, seeing which again and again monks delight in this Teaching and discipline.

"Just as, monks, the great ocean has many jewels, various jewels, there are these jewels, as follows - pearls, gems, lapis lazuli, conch shells, stones, coral, silver, gold, rubies, and cat's eye gems; just so, monks, this Teaching and discipline has many jewels, various jewels; there are these jewels, as follows - the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path. Since, monks, this Teaching and discipline has many jewels, various jewels, there are these jewels, as follows - the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path; this, monks, is the seventh wonderful and marvellous phenomenon in this Teaching and discipline, seeing which again and again monks delight in this Teaching and discipline.

"Just as, monks, the great ocean is the residence of great beings, there are these beings - the timi, the timiṅgala, the timitimiṅgala, titans, serpents, and gandhabbas; there are in the great ocean bodies one hundred yojanas in size, bodies two hundred yojanas in size, bodies three hundred yojanas in size, bodies four hundred yojanas in size, bodies five hundred yojanas in size; just so, monks, this Teaching and discipline is the residence of great beings; there are these beings - a stream-enterer, one practising for the realisation of the fruition of stream-entry; a once-returner, one practising for the realisation of the fruition of once-returning; a non-returner, one practising for the realisation of the fruition of non-returning; a Worthy One, one practising for arahantship. Since, monks, this Teaching and discipline is the residence of great beings, there are these beings - a stream-enterer, one practising for the realisation of the fruition of stream-entry; a once-returner, one practising for the realisation of the fruition of once-returning; a non-returner, one practising for the realisation of the fruition of non-returning; a Worthy One, one practising for arahantship; this, monks, is the eighth wonderful and marvellous phenomenon in this Teaching and discipline, seeing which again and again monks delight in this Teaching and discipline. These, monks, are the eight wonderful and marvellous phenomena in this Teaching and discipline, seeing which again and again monks delight in this Teaching and discipline."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

6.

The Discourse on Soṇa

46. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Mahākaccāna was dwelling among the Avantis at Kuraraghara, on Pavatta Mountain. Now at that time the lay follower Soṇa Kuṭikaṇṇa was the Venerable Mahākaccāna's attendant.

Then when the lay follower Soṇa Kuṭikaṇṇa had gone to a private place and was in seclusion, this reflection arose in his mind: "In whatever way the noble Mahākaccāna teaches the Teaching, it is not easy for one dwelling in a house to live the holy life that is completely perfect, completely pure, polished like a conch shell. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?"

Then the lay follower Soṇa Kuṭikaṇṇa approached the Venerable Mahākaccāna; having approached, he paid respect to the Venerable Mahākaccāna and sat down to one side. Seated to one side, the lay follower Soṇa Kuṭikaṇṇa said this to the Venerable Mahākaccāna:

"Here, venerable sir, when I had gone to a private place and was in seclusion, this reflection arose in my mind: 'In whatever way the noble Mahākaccāna teaches the Teaching, it is not easy for one dwelling in a house to live the holy life that is completely perfect, completely pure, polished like a conch shell. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?' May the noble Mahākaccāna give me the going forth, venerable sir."

When this was said, the Venerable Mahākaccāna said this to the lay follower Soṇa Kuṭikaṇṇa: "It is difficult, Soṇa, the holy life of one meal a day and one sleeping place for as long as life lasts. Come now, Soṇa, while remaining right there as a householder, devote yourself to the teaching of the Buddhas, the holy life of one meal a day and one sleeping place at the proper time." Then whatever intention the lay follower Soṇa Kuṭikaṇṇa had for going forth, that subsided.

For the second time, etc. For the second time the Venerable Mahākaccāna said this to the lay follower Soṇa Kuṭikaṇṇa: "It is difficult, Soṇa, the holy life of one meal a day and one sleeping place for as long as life lasts. Come now, Soṇa, while remaining right there as a householder, devote yourself to the teaching of the Buddhas, the holy life of one meal a day and one sleeping place at the proper time." For the second time whatever intention the lay follower Soṇa Kuṭikaṇṇa had for going forth, that subsided.

For the third time when the lay follower Soṇa Kuṭikaṇṇa had gone to a private place and was in seclusion, this reflection arose in his mind: "In whatever way the noble Mahākaccāna teaches the Teaching, it is not easy for one dwelling in a house to live the holy life that is completely perfect, completely pure, polished like a conch shell. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?" For the third time the lay follower Soṇa Kuṭikaṇṇa approached the Venerable Mahākaccāna; having approached, he paid respect to the Venerable Mahākaccāna and sat down to one side. Seated to one side, the lay follower Soṇa Kuṭikaṇṇa said this to the Venerable Mahākaccāna:

"Here, venerable sir, when I had gone to a private place and was in seclusion, this reflection arose in my mind: 'In whatever way the noble Mahākaccāna teaches the Teaching, it is not easy for one dwelling in a house to live the holy life that is completely perfect, completely pure, polished like a conch shell. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?' May the noble Mahākaccāna give me the going forth, venerable sir."

Then the Venerable Mahākaccāna gave the going forth to the lay follower Soṇa Kuṭikaṇṇa. Now at that time the southern region of Avanti had few monks. Then the Venerable Mahākaccāna, after the elapse of three years, with difficulty and trouble, having assembled a community of monks of a group of ten from here and there, gave full ordination to the Venerable Soṇa.

Then when the Venerable Soṇa had completed the rains retreat, had gone to a private place and was in seclusion, this reflection arose in his mind: "I have not seen that Blessed One face to face, but I have heard of that Blessed One: 'He is such and such.' If my preceptor would permit me, I would go to see that Blessed One, the Worthy One, the Perfectly Self-awakened One."

Then the Venerable Soṇa, in the evening, having emerged from seclusion, approached the Venerable Mahākaccāna; having approached, he paid respect to the Venerable Mahākaccāna and sat down to one side. Seated to one side, the Venerable Soṇa said this to the Venerable Mahākaccāna:

"Here, venerable sir, when I had gone to a private place and was in seclusion, this reflection arose in my mind: 'I have not seen that Blessed One face to face, but I have heard of that Blessed One: He is such and such.' If my preceptor would permit me, I would go to see that Blessed One, the Worthy One, the Perfectly Self-awakened One."

"Good, good, Soṇa; go, Soṇa, to see that Blessed One, the Worthy One, the Perfectly Self-awakened One. You will see, Soṇa, that Blessed One - inspiring, confidence-inspiring, with peaceful faculties, with peaceful mind, having attained the highest taming and serenity, tamed, guarded, with restrained faculties, an elephant. Having seen him, in my name pay respect with your head at the Blessed One's feet, and ask about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort: 'My preceptor, venerable sir, the Venerable Mahākaccāna, pays respect with his head at the Blessed One's feet, and asks about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort.'"

"Yes, venerable sir," the Venerable Soṇa, having delighted in and given thanks for the Venerable Mahākaccāna's saying, rose from his seat, paid respect to the Venerable Mahākaccāna, circumambulated him keeping him on his right, set in order his lodging, and taking his bowl and robe, set out on a journey towards Sāvatthī. Wandering on a journey gradually, he approached Sāvatthī, Jeta's Grove, Anāthapiṇḍika's park, where the Blessed One was; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Soṇa said this to the Blessed One - "My preceptor, venerable sir, the Venerable Mahākaccāna, pays respect with his head at the Blessed One's feet, and asks about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort."

"Is it bearable, monk, is it endurable, have you come the journey with little fatigue, and are you not troubled about almsfood?" "It is bearable, Blessed One, it is endurable, Blessed One; and I, venerable sir, have come the journey with little fatigue, and I am not troubled about almsfood."

Then the Blessed One addressed the Venerable Ānanda - "Prepare a lodging for this visiting monk, Ānanda." Then this occurred to the Venerable Ānanda: "For whomever the Blessed One commands me: 'Prepare a lodging for this visiting monk, Ānanda,' the Blessed One wishes to dwell in a single dwelling with that monk; the Blessed One wishes to dwell in a single dwelling with the Venerable Soṇa." In the dwelling where the Blessed One was dwelling, in that dwelling he prepared a lodging for the Venerable Soṇa.

Then the Blessed One, having spent much of the night sitting in the open air, having washed his feet, entered the dwelling. The Venerable Soṇa also, having spent much of the night sitting in the open air, having washed his feet, entered the dwelling. Then the Blessed One, having risen towards the break of dawn, requested the Venerable Soṇa - "Let the Teaching occur to you to speak, monk."

"Yes, venerable sir," the Venerable Soṇa, having assented to the Blessed One, recited all sixteen sections of the Eights with melodic chanting. Then the Blessed One, at the conclusion of the Venerable Soṇa's melodic recital, gave thanks - "Good, good, monk! The sixteen sections of the Eights have been well learned by you, monk, well attended to, well considered. You are endowed with good speech, distinct, free from drooling, capable of making the meaning clear. How many rains retreats have you, monk?" "I have one rains retreat, Blessed One." "But why did you, monk, delay so long?" "For a long time I have seen the danger in sensual pleasures, venerable sir; but the household life is confinement, with much to do, with many duties."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

7.

The Discourse on Kaṅkhārevata

47. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Kaṅkhārevata was seated not far from the Blessed One, folding his legs crosswise, directing his body upright, reviewing his own purification by overcoming uncertainty.

The Blessed One saw the Venerable Kaṅkhārevata seated not far away, folding his legs crosswise, directing his body upright, reviewing his own purification by overcoming uncertainty.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

8.

The Discourse on Schism in the Community

48. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time, on the uposatha day, the Venerable Ānanda, having dressed in the earlier period of the day, taking his bowl and robe, entered Rājagaha for almsfood.

Devadatta saw the Venerable Ānanda walking for almsfood in Rājagaha. Having seen him, he approached the Venerable Ānanda; having approached, he said this to the Venerable Ānanda - "From this day forth, friend Ānanda, I will perform the Observance and legal acts of the Community apart from the Blessed One, apart from the Community of monks."

Then the Venerable Ānanda, having walked for almsfood in Rājagaha, after the meal, having returned from his alms round, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One -

"Here I, venerable sir, having dressed in the earlier period of the day, taking my bowl and robe, entered Rājagaha for almsfood. Devadatta, venerable sir, saw me walking for almsfood in Rājagaha. Having seen me, he approached me; having approached, he said this to me - 'From this day forth, friend Ānanda, I will perform the Observance and legal acts of the Community apart from the Blessed One, apart from the Community of monks.' Today, venerable sir, Devadatta will break the Community, and he will perform the Observance and legal acts of the Community."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

9.

The Discourse on the Sounding

49. 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. Now at that time many young men, appearing to be mocking, were passing by not far from the Blessed One. The Blessed One saw those many young men, appearing to be mocking, having passed by not far away.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

10.

The Discourse on Cūḷapanthaka

50. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Cūḷapanthaka was seated not far from the Blessed One, folding his legs crosswise, directing his body upright, having established mindfulness in front of him.

The Blessed One saw the Venerable Cūḷapanthaka seated not far away, folding his legs crosswise, directing his body upright, having established mindfulness in front of him.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

The Chapter on Soṇa is concluded as fifth.

Its summary:

6.

The Chapter on the Congenitally Blind

1.

The Discourse on the Relinquishing of the Life Span

51. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Vesālī for almsfood. Having walked for almsfood in Vesālī, after the meal, having returned from his alms round, he addressed the Venerable Ānanda - "Take the sitting cloth, Ānanda. Let us approach the Cāpāla shrine for the day's abiding."

"Yes, venerable sir," the Venerable Ānanda replied to the Blessed One, and taking the sitting cloth, he followed closely behind the Blessed One. Then the Blessed One approached the Cāpāla shrine; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the Venerable Ānanda -

"Delightful, Ānanda, is Vesālī; delightful is the Udena shrine; delightful is the Gotamaka shrine; delightful is the Sattamba shrine; delightful is the Bahuputta shrine; delightful is the Sārandada shrine; delightful is the Cāpāla shrine. For anyone, Ānanda, who has developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken the four bases for spiritual power, if he wishes, he could remain for a cosmic cycle or the remainder of a cosmic cycle. The Tathāgata, Ānanda, has developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken the four bases for spiritual power. If he wishes, Ānanda, the Tathāgata could remain for a cosmic cycle or the remainder of a cosmic cycle."

Yet even when such a gross sign was being made by the Blessed One, such a gross indication was being made, the Venerable Ānanda was not able to penetrate it; he did not request the Blessed One - "Let the Blessed One remain for a cosmic cycle, venerable sir; let the Fortunate One remain for a cosmic cycle, for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans," as his mind was possessed by Māra. For the second time, etc. For the third time the Blessed One addressed the Venerable Ānanda -

"Delightful, Ānanda, is Vesālī; delightful is the Udena shrine; delightful is the Gotamaka shrine; delightful is the Sattamba shrine; delightful is the Bahuputta shrine; delightful is the Sārandada shrine; delightful is the Cāpāla shrine. For anyone, Ānanda, who has developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken the four bases for spiritual power, if he wishes, he could remain for a cosmic cycle or the remainder of a cosmic cycle. The Tathāgata, Ānanda, has developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken the four bases for spiritual power. If he wishes, Ānanda, the Tathāgata could remain for a cosmic cycle or the remainder of a cosmic cycle."

Yet even when such a gross sign was being made by the Blessed One, such a gross indication was being made, the Venerable Ānanda was not able to penetrate it; he did not request the Blessed One - "Let the Blessed One remain for a cosmic cycle, venerable sir; let the Fortunate One remain for a cosmic cycle, for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans," as his mind was possessed by Māra.

Then the Blessed One addressed the Venerable Ānanda - "Go, Ānanda, now do as you think fit." "Yes, venerable sir," the Venerable Ānanda replied to the Blessed One, and rising from his seat, having paid respect to the Blessed One and circumambulated him keeping him on his right, he sat down at the foot of a certain tree not far away.

Then Māra the Evil One, soon after the Venerable Ānanda had departed, approached the Blessed One; having approached, he stood to one side. Standing to one side, Māra the Evil One said this to the Blessed One -

"Let the Blessed One now attain final Nibbāna, venerable sir; let the Fortunate One attain final Nibbāna; now is the time, venerable sir, for the Blessed One's final Nibbāna. For this speech was spoken by the Blessed One, venerable sir - 'I will not attain final Nibbāna, Evil One, until my monks become disciples who are learned, disciplined, confident, very learned, bearers of the Teaching, practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, and having learnt their own teacher's doctrine, will tell, teach, make known, establish, open up, analyse, and make clear, and having thoroughly refuted with reason the arisen doctrines of others, will teach the Teaching with the wondrous effect of liberation.' But now, venerable sir, the Blessed One's monks are disciples who are learned, disciplined, confident, very learned, bearers of the Teaching, practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, and having learnt their own teacher's doctrine, they tell, teach, make known, establish, open up, analyse, and make clear, and having thoroughly refuted with reason the arisen doctrines of others, they teach the Teaching with the wondrous effect of liberation. Let the Blessed One now attain final Nibbāna, venerable sir; let the Fortunate One attain final Nibbāna; now is the time, venerable sir, for the Blessed One's final Nibbāna.

"For this speech was spoken by the Blessed One, venerable sir - 'I will not attain final Nibbāna, Evil One, until my nuns become disciples who are learned, disciplined, confident, very learned, bearers of the Teaching, practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, and having learnt their own teacher's doctrine, will tell, teach, make known, establish, open up, analyse, and make clear, and having thoroughly refuted with reason the arisen doctrines of others, will teach the Teaching with the wondrous effect of liberation.' But now, venerable sir, the Blessed One's nuns are disciples who are learned, disciplined, confident, very learned, bearers of the Teaching, practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, and having learnt their own teacher's doctrine, they tell, teach, make known, establish, open up, analyse, and make clear, and having thoroughly refuted with reason the arisen doctrines of others, they teach the Teaching with the wondrous effect of liberation. Let the Blessed One now attain final Nibbāna, venerable sir; let the Fortunate One attain final Nibbāna; now is the time, venerable sir, for the Blessed One's final Nibbāna.

"For this speech was spoken by the Blessed One, venerable sir - 'I will not attain final Nibbāna, Evil One, until my male lay followers become disciples who are learned, disciplined, confident, very learned, bearers of the Teaching, practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, and having learnt their own teacher's doctrine, will tell, teach, make known, establish, open up, analyse, and make clear, and having thoroughly refuted with reason the arisen doctrines of others, will teach the Teaching with the wondrous effect of liberation.' But now, venerable sir, the Blessed One's male lay followers are disciples who are learned, disciplined, confident, very learned, bearers of the Teaching, practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, and having learnt their own teacher's doctrine, they tell, teach, make known, establish, open up, analyse, and make clear, and having thoroughly refuted with reason the arisen doctrines of others, they teach the Teaching with the wondrous effect of liberation. Let the Blessed One now attain final Nibbāna, venerable sir; let the Fortunate One attain final Nibbāna; now is the time, venerable sir, for the Blessed One's final Nibbāna.

"For this speech was spoken by the Blessed One, venerable sir - 'I will not attain final Nibbāna, Evil One, until my female lay followers become disciples who are learned, disciplined, confident, very learned, bearers of the Teaching, practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, and having learnt their own teacher's doctrine, will tell, teach, make known, establish, open up, analyse, and make clear, and having thoroughly refuted with reason the arisen doctrines of others, will teach the Teaching with the wondrous effect of liberation.' But now, venerable sir, the Blessed One's female lay followers are disciples who are learned, disciplined, confident, very learned, bearers of the Teaching, practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, and having learnt their own teacher's doctrine, they tell, teach, make known, establish, open up, analyse, and make clear, and having thoroughly refuted with reason the arisen doctrines of others, they teach the Teaching with the wondrous effect of liberation. Let the Blessed One now attain final Nibbāna, venerable sir; let the Fortunate One attain final Nibbāna; now is the time, venerable sir, for the Blessed One's final Nibbāna.

"For this speech was spoken by the Blessed One, venerable sir - 'I will not attain final Nibbāna, Evil One, until this holy life of mine becomes successful and prosperous, widespread, known to many, become widespread, until it is well proclaimed among gods and humans.' But now, venerable sir, the Blessed One's holy life is successful and prosperous, widespread, known to many, become widespread, well proclaimed among gods and humans. Let the Blessed One now attain final Nibbāna, venerable sir; let the Fortunate One attain final Nibbāna; now is the time, venerable sir, for the Blessed One's final Nibbāna."

When this was said, the Blessed One said this to Māra the Evil One - "Be at ease, Evil One. Before long the Tathāgata's final Nibbāna will take place. After the elapse of three months from now, the Tathāgata will attain final Nibbāna."

Then the Blessed One, at the Cāpāla shrine, mindful and fully aware, relinquished the life principle. And when the life principle was relinquished by the Blessed One, there was a great earthquake, terrifying and hair-raising, and the divine drums resounded.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

2.

The Seven Matted-Hair Ascetics Discourse

52. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion. Now at that time, in the evening, the Blessed One, having emerged from seclusion, was seated outside the door-porch. Then King Pasenadi of Kosala approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side.

Now at that time seven matted-hair ascetics, seven Jains, seven naked ascetics, seven single-cloth ascetics, and seven wandering ascetics, with overgrown armpit hair, nails, and body hair, carrying various requisites, were passing by not far from the Blessed One.

King Pasenadi of Kosala saw those seven matted-hair ascetics, seven Jains, seven naked ascetics, seven single-cloth ascetics, and seven wandering ascetics, with overgrown armpit hair, nails, and body hair, carrying various requisites, passing by not far from the Blessed One. Having seen them, having risen from his seat, having arranged his upper robe on one shoulder, having placed his right knee on the ground, having extended joined palms in salutation towards those seven matted-hair ascetics, seven Jains, seven naked ascetics, seven single-cloth ascetics, and seven wandering ascetics, he announced his name three times - "I am King Pasenadi of Kosala, venerable sir; I am King Pasenadi of Kosala, venerable sir; I am King Pasenadi of Kosala, venerable sir."

Then King Pasenadi of Kosala, when those seven matted-hair ascetics, seven Jains, seven naked ascetics, seven single-cloth ascetics, and seven wandering ascetics had recently departed, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Those, venerable sir, who in the world are Worthy Ones or have attained the path of arahantship - these are some of them."

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

"By living together, great king, morality should be known. And that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom. By dealings, great king, purity should be known. And that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom. In misfortunes, great king, strength should be known. And that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom. Through discussion, great king, wisdom should be known. And that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom."

"Wonderful, venerable sir, marvellous, venerable sir! How well spoken is this, venerable sir, by the Blessed One - 'This is difficult to know, great king, by you, a householder dwelling in the confinement of children, enjoying Kāsi sandalwood, wearing garlands, scents, and cosmetics, accepting gold and silver - 'these are Worthy Ones, or these have attained the path of arahantship.' By living together, great king, morality should be known, etc. Through discussion, great king, wisdom should be known. And that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom.'"

"These, venerable sir, are my men, thieves and informants, who go having investigated the country. What has first been investigated by them, I afterwards bring to conclusion. Now, venerable sir, having washed off that dust and dirt, well-bathed, well-anointed, with trimmed hair and beard, dressed in white garments, endowed and furnished with the five types of sensual pleasure, they will indulge themselves."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

3.

The Discourse on Reviewing

53. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Blessed One was seated reviewing his own many evil unwholesome mental states as abandoned, and many wholesome mental states as having gone to fulfilment through development.

Then the Blessed One, having understood his own many evil unwholesome mental states as abandoned and many wholesome mental states as having gone to fulfilment through development, at that time uttered this inspired utterance -

4.

The First Discourse on Those of Various Religions

54. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time many ascetics, brahmins and wandering ascetics of various sects were dwelling at Sāvatthī, of different views, of different beliefs, of different preferences, dependent on different views as their support.

There are some ascetics and brahmins who hold such views and such opinions - "The world is eternal, only this is the truth, anything else is vain." But there are some ascetics and brahmins who hold such views and such opinions - "The world is non-eternal, only this is the truth, anything else is vain." There are some ascetics and brahmins who hold such views and such opinions - "The world is finite, only this is the truth, anything else is vain." But there are some ascetics and brahmins who hold such views and such opinions - "The world is infinite, only this is the truth, anything else is vain." There are some ascetics and brahmins who hold such views and such opinions - "The soul is the same as the body, only this is the truth, anything else is vain." But there are some ascetics and brahmins who hold such views and such opinions - "The soul is one thing and the body another, only this is the truth, anything else is vain." There are some ascetics and brahmins who hold such views and such opinions - "The Tathāgata exists after death, only this is the truth, anything else is vain." But there are some ascetics and brahmins who hold such views and such opinions - "The Tathāgata does not exist after death, only this is the truth, anything else is vain." There are some ascetics and brahmins who hold such views and such opinions - "The Tathāgata both exists and does not exist after death, only this is the truth, anything else is vain." But there are some ascetics and brahmins who hold such views and such opinions - "The Tathāgata neither exists nor does not exist after death, only this is the truth, anything else is vain."

They dwell quarrelling, disputing, engaging in contention, wounding each other with verbal daggers - "The teaching is like this, the teaching is not like that; the teaching is not like that, the teaching is like this."

Then several monks, having dressed in the earlier period of the day, taking their bowls and robes, entered Sāvatthī for almsfood. Having walked for almsfood in Sāvatthī, after the meal, having returned from their alms round, they approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One -

"Here, venerable sir, many ascetics, brahmins, and wandering ascetics of various sects are dwelling at Sāvatthī, of different views, of different beliefs, of different preferences, dependent on different views as their support.

"There are some ascetics and brahmins who hold such views and such opinions - 'The world is eternal, only this is the truth, anything else is vain,' etc. They are quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, they dwell thus - 'The teaching is such, the teaching is not such; the teaching is not such, the teaching is such.'"

"Heterodox wandering ascetics, monks, are blind, without eyes; they do not know benefit, they do not know harm, they do not know the teaching, they do not know what is not the teaching. They, not knowing benefit, not knowing harm, not knowing the teaching, not knowing what is not the teaching, are quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, they dwell thus - 'The teaching is such, the teaching is not such; the teaching is not such, the teaching is such.'"

"Once in the past, monks, in this very Sāvatthī there was a certain king. Then, monks, that king addressed a certain man - 'Come, my good man, assemble together all those who are blind from birth in Sāvatthī.' 'Yes, Sire,' monks, that man, having assented to that king, having taken all those who were blind from birth in Sāvatthī, approached that king; having approached, he said this to that king - 'They have been assembled for you, Sire, all those who are blind from birth in Sāvatthī.' 'Then, my good man, show an elephant to those blind from birth.' 'Yes, Sire,' monks, that man, having assented to that king, showed an elephant to those blind from birth.

To some of those blind from birth he showed the elephant's head - 'This, blind ones, is an elephant.' To some of those blind from birth he showed the elephant's ear - 'This, blind ones, is an elephant.' To some of those blind from birth he showed the elephant's tusk - 'This, blind ones, is an elephant.' To some of those blind from birth he showed the elephant's trunk - 'This, blind ones, is an elephant.' To some of those blind from birth he showed the elephant's body - 'This, blind ones, is an elephant.' To some of those blind from birth he showed the elephant's foot - 'This, blind ones, is an elephant.' To some of those blind from birth he showed the elephant's thigh - 'This, blind ones, is an elephant.' To some of those blind from birth he showed the elephant's tail - 'This, blind ones, is an elephant.' To some of those blind from birth he showed the elephant's tuft of the tail - 'This, blind ones, is an elephant.'"

Then, monks, that man, having shown the elephant to those blind from birth, approached that king; having approached, he said this to that king - "The elephant has been seen by those blind from birth, Sire; now do as you think fit."

Then, monks, that king approached those blind from birth; having approached, he said this to those blind from birth - "Has the elephant been seen by you, blind ones?" "Yes, Sire, the elephant has been seen by us." "Tell me, blind ones, what is the elephant like?"

Those blind from birth, monks, by whom the elephant's head had been seen, they said thus - "Such, Sire, is an elephant, just as a water-pot."

Those blind from birth, monks, by whom the elephant's ear had been seen, they said thus - "Such, Sire, is an elephant, just as a winnowing basket."

Those blind from birth, monks, by whom the elephant's tusk had been seen, they said thus - "Such, Sire, is an elephant, just as a post."

Those blind from birth, monks, by whom the elephant's trunk had been seen, they said thus - "Such, Sire, is an elephant, just as a plough-beam."

Those blind from birth, monks, by whom the elephant's body had been seen, they said thus - "Such, Sire, is an elephant, just as a granary."

Those blind from birth, monks, by whom the elephant's foot had been seen, they said thus - "Such, Sire, is an elephant, just as a pillar."

Those blind from birth, monks, by whom the elephant's thigh had been seen, they said thus - "Such, Sire, is an elephant, just as a mortar."

Those blind from birth, monks, by whom the elephant's tail had been seen, they said thus - "Such, Sire, is an elephant, just as a pestle."

Those blind from birth, monks, by whom the elephant's tail-tuft had been seen, they said thus - "Such, Sire, is an elephant, just as a broom."

They, saying "Such is an elephant, not such is an elephant; not such is an elephant, such is an elephant," struck each other with their fists. And by that, monks, that king was delighted.

"Just so, monks, heterodox wandering ascetics are blind, without eyes. They do not know benefit, they do not know harm, they do not know the Teaching, they do not know what is not the Teaching. They, not knowing benefit, not knowing harm, not knowing the Teaching, not knowing what is not the Teaching, are quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, they dwell thus - 'The teaching is such, the teaching is not such; the teaching is not such, the teaching is such.'"

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

5.

The Second Discourse on Those of Various Religions

55. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time many ascetics, brahmins and wandering ascetics of various sects were dwelling at Sāvatthī, of different views, of different beliefs, of different preferences, dependent on different views as their support.

There are some ascetics and brahmins who hold such views and such opinions - "The self and the world are eternal, only this is the truth, anything else is vain." But there are some ascetics and brahmins who hold such views and such opinions - "The self and the world are non-eternal, only this is the truth, anything else is vain." There are some ascetics and brahmins who hold such views and such opinions - "The self and the world are both eternal and non-eternal, only this is the truth, anything else is vain." But there are some ascetics and brahmins who hold such views and such opinions - "The self and the world are neither eternal nor non-eternal, only this is the truth, anything else is vain." There are some ascetics and brahmins who hold such views and such opinions - "The self and the world are self-made, only this is the truth, anything else is vain." But there are some ascetics and brahmins who hold such views and such opinions - "The self and the world are made by another, only this is the truth, anything else is vain." There are some ascetics and brahmins who hold such views and such opinions - "The self and the world are both self-made and made by another, only this is the truth, anything else is vain." But there are some ascetics and brahmins who hold such views and such opinions - "The self and the world are neither self-made nor made by another but fortuitously arisen, only this is the truth, anything else is vain." There are some ascetics and brahmins who hold such views and such opinions - "Pleasure and pain are eternal, the self and the world, only this is the truth, anything else is vain." But there are some ascetics and brahmins who hold such views and such opinions - "Pleasure and pain are non-eternal, the self and the world, only this is the truth, anything else is vain." There are some ascetics and brahmins who hold such views and such opinions - "Pleasure and pain are both eternal and non-eternal, the self and the world, only this is the truth, anything else is vain." But there are some ascetics and brahmins who hold such views and such opinions - "Pleasure and pain are neither eternal nor non-eternal, the self and the world, only this is the truth, anything else is vain." There are some ascetics and brahmins who hold such views and such opinions - "Pleasure and pain are self-made, the self and the world, only this is the truth, anything else is vain." But there are some ascetics and brahmins who hold such views and such opinions - "Pleasure and pain are made by another, the self and the world, only this is the truth, anything else is vain." There are some ascetics and brahmins who hold such views and such opinions - "Pleasure and pain are both self-made and made by another, the self and the world, only this is the truth, anything else is vain." But there are some ascetics and brahmins who hold such views and such opinions - "Pleasure and pain are neither self-made nor made by another but fortuitously arisen, the self and the world, only this is the truth, anything else is vain."

They dwell quarrelling, disputing, engaging in contention, wounding each other with verbal daggers - "The teaching is like this, the teaching is not like that; the teaching is not like that, the teaching is like this."

Then several monks, having dressed in the earlier period of the day, taking their bowls and robes, entered Sāvatthī for almsfood. Having walked for almsfood in Sāvatthī, after the meal, having returned from their alms round, they approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One -

"Here, venerable sir, many ascetics, brahmins, and wandering ascetics of various sects are dwelling at Sāvatthī, of different views, of different beliefs, of different preferences, dependent on different views as their support.

"There are some ascetics and brahmins who hold such views and such opinions - 'The self and the world are eternal, only this is the truth, anything else is vain,' etc. They are quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, they dwell thus - 'The teaching is such, the teaching is not such; the teaching is not such, the teaching is such.'"

"Heterodox wandering ascetics, monks, are blind, without eyes; they do not know benefit, they do not know harm, they do not know the Teaching, they do not know what is not the Teaching. They, not knowing benefit, not knowing harm, not knowing the Teaching, not knowing what is not the Teaching, are quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, they dwell thus - 'The teaching is such, the teaching is not such; the teaching is not such, the teaching is such.'"

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

6.

The Third Discourse on Those of Various Religions

56. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time many ascetics, brahmins and wandering ascetics of various sects were dwelling at Sāvatthī, of different views, of different beliefs, of different preferences, dependent on different views as their support.

There are some ascetics and brahmins who hold such views and such opinions - "The self and the world are eternal, only this is the truth, anything else is vain." But there are some ascetics and brahmins who hold such views and such opinions - "The self and the world are non-eternal, only this is the truth, anything else is vain." There are some ascetics and brahmins who hold such views and such opinions - "The self and the world are both eternal and non-eternal, only this is the truth, anything else is vain." But there are some ascetics and brahmins who hold such views and such opinions - "The self and the world are neither eternal nor non-eternal, only this is the truth, anything else is vain." There are some ascetics and brahmins who hold such views and such opinions - "The self and the world are self-made, only this is the truth, anything else is vain." But there are some ascetics and brahmins who hold such views and such opinions - "The self and the world are made by another, only this is the truth, anything else is vain." There are some ascetics and brahmins who hold such views and such opinions - "The self and the world are both self-made and made by another, only this is the truth, anything else is vain." But there are some ascetics and brahmins who hold such views and such opinions - "The self and the world are neither self-made nor made by another but fortuitously arisen, only this is the truth, anything else is vain." There are some ascetics and brahmins who hold such views and such opinions - "Pleasure and pain are eternal, the self and the world, only this is the truth, anything else is vain." But there are some ascetics and brahmins who hold such views and such opinions - "Pleasure and pain are non-eternal, the self and the world, only this is the truth, anything else is vain." There are some ascetics and brahmins who hold such views and such opinions - "Pleasure and pain are both eternal and non-eternal, the self and the world, only this is the truth, anything else is vain." But there are some ascetics and brahmins who hold such views and such opinions - "Pleasure and pain are neither eternal nor non-eternal, the self and the world, only this is the truth, anything else is vain." There are some ascetics and brahmins who hold such views and such opinions - "Pleasure and pain are self-made, the self and the world, only this is the truth, anything else is vain." But there are some ascetics and brahmins who hold such views and such opinions - "Pleasure and pain are made by another, the self and the world, only this is the truth, anything else is vain." There are some ascetics and brahmins who hold such views and such opinions - "Pleasure and pain are both self-made and made by another, the self and the world, only this is the truth, anything else is vain." But there are some ascetics and brahmins who hold such views and such opinions - "Pleasure and pain are neither self-made nor made by another but fortuitously arisen, the self and the world, only this is the truth, anything else is vain."

They dwell quarrelling, disputing, engaging in contention, wounding each other with verbal daggers - "The teaching is like this, the teaching is not like that; the teaching is not like that, the teaching is like this."

Then several monks, having dressed in the earlier period of the day, taking their bowls and robes, entered Sāvatthī for almsfood. Having walked for almsfood in Sāvatthī, after the meal, having returned from their alms round, they approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One -

"Here, venerable sir, many ascetics, brahmins, and wandering ascetics of various sects are dwelling at Sāvatthī, of different views, of different beliefs, of different preferences, dependent on different views as their support.

"There are some ascetics and brahmins who hold such views and such opinions - 'The self and the world are eternal, only this is the truth, anything else is vain,' etc. They are quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, they dwell thus - 'The teaching is such, the teaching is not such; the teaching is not such, the teaching is such.'"

"Heterodox wandering ascetics, monks, are blind, without eyes. They do not know benefit, they do not know harm, they do not know the Teaching, they do not know what is not the Teaching. They, not knowing benefit, not knowing harm, not knowing the Teaching, not knowing what is not the Teaching, are quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, they dwell thus - 'The teaching is such, the teaching is not such; the teaching is not such, the teaching is such.'"

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

7.

The Discourse to Subhūti

57. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Subhūti was seated not far from the Blessed One, folding his legs crosswise, directing his body upright, having attained concentration without applied thought.

The Blessed One saw the Venerable Subhūti seated not far away, folding his legs crosswise, directing his body upright, attained to concentration without applied thought.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

8.

The Discourse on the Courtesan

58. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time in Rājagaha two guilds were filled with lust for a certain courtesan, with minds bound to her; quarrelling, disputing, engaging in contention, they attack one another with fists, attack with clods, attack with sticks, attack with knives. They there undergo death and suffering like death.

Then several monks, having dressed in the earlier period of the day, taking their bowls and robes, entered Rājagaha for almsfood. Having walked for almsfood in Rājagaha, after the meal, having returned from their alms round, they approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One -

"Here, venerable sir, in Rājagaha two guilds are filled with lust for a certain courtesan, with minds bound to her; quarrelling, disputing, engaging in contention, they attack one another with fists, attack with clods, attack with sticks, attack with knives. They there undergo death and suffering like death."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

"What has been attained and what is to be attained, both of these are strewn with dust, for one who is afflicted and follows the training. Those for whom training is the essence, moral rules and austerities, life, holy life, with attendance as the essence - this is one extreme. And those who speak thus - 'There is no fault in sensual pleasures' - this is the second extreme. Thus these two extremes increase the cemetery; the cemeteries increase views. Not having directly known these two extremes, some lag behind, some run beyond. But those who, having directly known them, were not therein, and by that did not conceive - for them there is no round of rebirths to be declared." The eighth.

9.

The Discourse on Running Past

59. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Blessed One was seated in the open air in the darkness of the night, while oil lamps were burning.

Now at that time many moths were falling headlong into those oil lamps, coming to calamity, coming to disaster, coming to calamity and disaster. The Blessed One saw those many moths falling headlong into those oil lamps, coming to calamity, coming to disaster, coming to calamity and disaster.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

10.

The Discourse on Arising

60. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One -

"As long as, venerable sir, Tathāgatas do not arise in the world, Worthy Ones, Perfectly Self-awakened Ones, for so long heterodox wandering ascetics are honoured, respected, revered, venerated, esteemed, obtainers of the requisites of robes, almsfood, lodging and medicine for the sick. But when, venerable sir, Tathāgatas arise in the world, Worthy Ones, Perfectly Self-awakened Ones, then heterodox wandering ascetics are not honoured, not respected, not revered, not venerated, not esteemed, not obtainers of the requisites of robes, almsfood, lodging and medicine for the sick. Now the Blessed One himself, venerable sir, is honoured, respected, revered, venerated, esteemed, an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick, and the community of monks too."

"So it is, Ānanda, as long as, Ānanda, Tathāgatas do not arise in the world, Worthy Ones, Perfectly Self-awakened Ones, for so long heterodox wandering ascetics are honoured, respected, revered, venerated, esteemed, obtainers of the requisites of robes, almsfood, lodging and medicine for the sick. But when, Ānanda, Tathāgatas arise in the world, Worthy Ones, Perfectly Self-awakened Ones, then heterodox wandering ascetics are not honoured, not respected, not revered, not venerated, not esteemed, not obtainers of the requisites of robes, almsfood, lodging and medicine for the sick. Now the Tathāgata himself is honoured, respected, revered, venerated, esteemed, an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick, and the community of monks too."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

Its summary:

The Chapter on the Blind from Birth is concluded as sixth.

7.

The Minor Chapter

1.

The First Discourse on Lakuṇḍaka Bhaddiya

61. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Sāriputta was instructing, encouraging, inspiring, and gladdening the Venerable Lakuṇḍakabhaddiyo with a talk on the Teaching in many ways.

Then, as the Venerable Lakuṇḍakabhaddiyo was being instructed, encouraged, inspired, and gladdened by the Venerable Sāriputta with a talk on the Teaching in many ways, his mind was liberated from the mental corruptions by non-clinging.

The Blessed One saw the Venerable Lakuṇḍakabhaddiyo being instructed, encouraged, inspired, and gladdened by the Venerable Sāriputta with a talk on the Teaching in many ways, his mind liberated from the mental corruptions by non-clinging.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

2.

The Second Discourse on Lakuṇḍaka Bhaddiya

62. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Sāriputta, imagining the Venerable Lakuṇḍakabhaddiyo to be a trainee, was instructing, encouraging, inspiring, and gladdening him exceedingly with a talk on the Teaching in many ways.

The Blessed One saw the Venerable Sāriputta, imagining the Venerable Lakuṇḍakabhaddiyo to be a trainee, instructing, encouraging, inspiring, and gladdening him exceedingly with a talk on the Teaching in many ways.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

3.

The First Discourse on Beings

63. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the people of Sāvatthī for the most part were attached to sensual pleasures for a protracted time, lustful, greedy, bound, infatuated, immersed, become intoxicated, dwelling in sensual pleasures.

Then several monks, having dressed in the earlier period of the day, taking their bowls and robes, entered Sāvatthī for almsfood. Having walked for almsfood in Sāvatthī, after the meal, having returned from their alms round, they approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Here, venerable sir, the people of Sāvatthī for the most part are attached to sensual pleasures for a protracted time, lustful, greedy, bound, infatuated, immersed, become intoxicated, dwelling in sensual pleasures."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

4.

The Second Discourse on Beings

64. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the people of Sāvatthī for the most part were attached to sensual pleasures, lustful, greedy, bound, infatuated, immersed, blinded, become intoxicated, dwelling in sensual pleasures.

Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Sāvatthī for almsfood. The Blessed One saw those people of Sāvatthī for the most part attached to sensual pleasures, lustful, greedy, bound, infatuated, immersed, blinded, become intoxicated, dwelling in sensual pleasures.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

5.

Another Discourse on Lakuṇḍaka Bhaddiya

65. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Lakuṇḍakabhaddiyo, following closely behind several monks, approached the Blessed One.

The Blessed One saw the Venerable Lakuṇḍakabhaddiyo coming from afar, following closely behind several monks, ugly, unsightly, stunted, one who was for the most part despised by the monks. Having seen them, he addressed the monks -

"Do you see, monks, this monk coming from afar, following closely behind several monks, ugly, unsightly, stunted, one who is for the most part despised by the monks?" "Yes, venerable sir."

"This monk, monks, is of great supernormal power, of great might. And there is no attainment easy to obtain that has not been previously attained by that monk. That unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness, in this very life, having realised by direct knowledge himself, having attained, he dwells."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

6.

The Discourse on the Elimination of Craving

66. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Aññāsikoṇḍañña was seated not far from the Blessed One, folding his legs crosswise, directing his body upright, reviewing liberation through the elimination of craving.

The Blessed One saw the Venerable Aññāsikoṇḍañña seated not far away, folding his legs crosswise, directing his body upright, reviewing liberation through the elimination of craving.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

7.

The Discourse on the Elimination of Obsession

67. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Blessed One was seated reviewing his own abandoning of the terms of obsession-perception.

Then the Blessed One, having understood his own abandoning of the terms of obsession-perception, at that time uttered this inspired utterance -

8.

The Discourse on Kaccāna

68. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Mahākaccāna was seated not far from the Blessed One, folding his legs crosswise, directing his body upright, with mindfulness of the body internally well established in front of him.

The Blessed One saw the Venerable Mahākaccāna seated not far away, folding his legs crosswise, directing his body upright, with mindfulness of the body internally well established in front of him.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

9.

The Discourse on the Well

69. Thus have I heard - On one occasion the Blessed One was wandering on a journey among the Mallas together with a large Community of monks, and arrived at a brahmin village of the Mallas named Thūṇa. The brahmin householders of Thūṇa heard - "Indeed, my dear, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, wandering on a journey among the Mallas together with a large Community of monks, has arrived at Thūṇa." They filled the well with grass and chaff up to the brim - "May those shavelings, those petty ascetics, not drink the drinking water."

Then the Blessed One, having turned aside from the road, approached a tree-root; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the Venerable Ānanda - "Come now, Ānanda, bring me drinking water from that well."

When this was said, the Venerable Ānanda said this to the Blessed One - "Just now, venerable sir, that well has been filled by the brahmin householders of Thūṇa with grass and chaff up to the brim - 'May those shavelings, those petty ascetics, not drink the drinking water.'"

For the second time, etc. For the third time the Blessed One addressed the Venerable Ānanda - "Come now, Ānanda, bring me drinking water from that well." "Yes, venerable sir," the Venerable Ānanda replied to the Blessed One, and taking the bowl, he approached that well. Then that well, as the Venerable Ānanda approached, having ejected all that grass and chaff from its mouth, stood, methinks, filled to the brim with clear, undisturbed, very pure water, overflowing.

Then this occurred to the Venerable Ānanda: "Wonderful indeed, friend, marvellous indeed, friend, is the great supernormal power and great majesty of the Tathāgata! For this well, as I approached, having ejected all that grass and chaff from its mouth, stood, methinks, filled to the brim with clear, undisturbed, very pure water, overflowing." Having taken drinking water with the bowl, he approached the Blessed One; having approached, he said this to the Blessed One - "Wonderful, venerable sir, marvellous, venerable sir, is the great supernormal power and great majesty of the Tathāgata! For this well, venerable sir, as I approached, having ejected all that grass and chaff from its mouth, stood, methinks, filled to the brim with clear, undisturbed, very pure water, overflowing. Let the Blessed One drink the drinking water, let the Fortunate One drink the drinking water."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

10.

The Discourse on Utena

70. Thus have I heard - On one occasion the Blessed One was dwelling at Kosambī in Ghosita's park. Now at that time, while King Udena had gone to the pleasure grove, the inner palace was burnt, and five hundred women had died, headed by Sāmāvatī.

Then several monks, having dressed in the earlier period of the day, taking their bowls and robes, entered Kosambī for almsfood. Having walked for almsfood in Kosambī, after the meal, having returned from their alms round, they approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Here, venerable sir, while King Udena had gone to the pleasure grove, the inner palace was burnt, and five hundred women have died, headed by Sāmāvatī. What is the destination, venerable sir, what is the future life of those female lay followers?"

"There are here, monks, female lay followers who are stream-enterers, there are once-returners, there are non-returners. All those female lay followers, monks, have died not without fruit."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

Its summary:

The Minor Chapter is concluded as seventh.

8.

The Chapter on the Pāṭali Villagers

1.

The First Discourse Connected with Nibbāna

71. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Blessed One was instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching connected with Nibbāna. And those monks, having given attention, having reflected, having collected together with the whole mind, listen to the Teaching with ears inclined.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

"There is, monks, that plane, where there is neither earth, nor water, nor fire, nor air, nor the plane of infinite space, nor the plane of infinite consciousness, nor the plane of nothingness, nor the plane of neither-perception-nor-non-perception, nor this world, nor the world beyond, nor both moon and sun. There too I, monks, say there is neither coming, nor going, nor presence, nor passing away, nor rebirth; without support, without occurrence, without object is this indeed. This itself is the end of suffering." The first.

2.

The Second Discourse Connected with Nibbāna

72. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Blessed One was instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching connected with Nibbāna. And those monks, having given attention, having reflected, having collected together with the whole mind, listen to the Teaching with ears inclined.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

3.

The Third Discourse Connected with Nibbāna

73. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Blessed One was instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching connected with Nibbāna. And those monks there, having given attention, having reflected, having collected together with the whole mind, listen to the Teaching with ears inclined.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

"There is, monks, the unborn, the not become, the unmade, the unconditioned. If, monks, there were not this unborn, not become, unmade, unconditioned, no escape from what is born, become, made, conditioned would be evident here. But because, monks, there is the unborn, the not become, the unmade, the unconditioned, therefore escape from what is born, become, made, conditioned is evident." The third.

4.

The Fourth Discourse Connected with Nibbāna

74. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Blessed One was instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching connected with Nibbāna. And those monks, having given attention, having reflected, having collected together with the whole mind, listen to the Teaching with ears inclined.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

"For one who is dependent there is wavering, for one who is independent there is no wavering. When there is no wavering there is tranquillity, when there is tranquillity there is no inclination. When there is no inclination there is no coming and going. When there is no coming and going there is no passing away and rebirth. When there is no passing away and rebirth there is neither here nor beyond nor in between the two. This itself is the end of suffering." The fourth.

5.

The Discourse on Cunda

75. Thus have I heard - On one occasion the Blessed One was wandering on a journey among the Mallas together with a large Community of monks, and arrived at Pāvā. There the Blessed One stayed at Pāvā in the mango grove of Cunda, the smith's son.

Cunda, the smith's son, heard - "The Blessed One, it is said, wandering on a journey among the Mallas together with a large Community of monks, has arrived at Pāvā and is staying at Pāvā in my mango grove." Then Cunda, the smith's son, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. The Blessed One instructed, encouraged, inspired, and gladdened Cunda, the smith's son, seated to one side with a talk on the Teaching. Then Cunda, the smith's son, having been instructed, encouraged, inspired, and gladdened by the Blessed One with a talk on the Teaching, said this to the Blessed One - "May the Blessed One consent to accept a meal from me tomorrow together with the Community of monks, venerable sir." The Blessed One consented by silence.

Then Cunda, the smith's son, having learned of the Blessed One's acceptance, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed. Then Cunda, the smith's son, after that night had passed, having had superior solid and soft food prepared at his own dwelling, and an abundance of sūkaramaddava, announced the time to the Blessed One - "It is time, venerable sir, the meal is ready."

Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, together with the Community of monks, approached the dwelling of Cunda, the smith's son; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed Cunda, the smith's son - "Cunda, serve me with the sūkaramaddava that has been prepared. But serve the Community of monks with the other solid and soft food that has been prepared." "Yes, venerable sir," Cunda, the smith's son, having replied to the Blessed One, served the Blessed One with the sūkaramaddava that had been prepared; and he served the Community of monks with the other solid and soft food that had been prepared.

Then the Blessed One addressed Cunda, the smith's son - "Cunda, bury in a pit whatever sūkaramaddava is left over. I do not see anyone, Cunda, 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, by whom that, when eaten, would be properly digested, except by the Tathāgata." "Yes, venerable sir," Cunda, the smith's son, having replied to the Blessed One, buried in a pit the sūkaramaddava that was left over, and approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. The Blessed One, having instructed, encouraged, inspired, and gladdened Cunda, the smith's son, seated to one side with a talk on the Teaching, rose from his seat and departed.

Then a severe illness arose in the Blessed One who had finished eating the meal of Cunda, the smith's son. Bloody diarrhoea with painful feelings occurring, bordering on death. There the Blessed One endured them, mindful and fully aware, without being distressed. Then the Blessed One addressed the Venerable Ānanda - "Come, Ānanda, let us approach Kusinārā." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One.

Then the Blessed One, having turned aside from the road, approached a certain tree-root; having approached, he addressed the Venerable Ānanda - "Come now, Ānanda, prepare for me the double robe folded in four; I am tired, Ānanda, I will sit down." "Yes, venerable sir," the Venerable Ānanda replied to the Blessed One and prepared the double robe folded in four. The Blessed One sat down on the prepared seat. Having sat down, the Blessed One addressed the Venerable Ānanda - "Come now, Ānanda, bring me drinking water; I am thirsty, Ānanda, I will drink."

When this was said, the Venerable Ānanda said this to the Blessed One - "Just now, venerable sir, about five hundred carts have passed by. That water cut up by the wheels flows shallow, stirred up, and muddy. This, venerable sir, is the Kukuṭṭhā river not far away, with clear water, with sweet water, with cool water, with pure water, with good fords, delightful. Here the Blessed One will drink drinking water and will cool his limbs."

For the second time, etc. For the third time the Blessed One addressed the Venerable Ānanda - "Come now, Ānanda, bring me drinking water; I am thirsty, Ānanda, I will drink." "Yes, venerable sir," the Venerable Ānanda replied to the Blessed One, and taking the bowl, he approached that river. Then that river, which had been cut up by the wheels, shallow, stirred up, and muddy, flowing, when the Venerable Ānanda approached, flowed clear, very pure, and undisturbed.

Then this occurred to the Venerable Ānanda: "Wonderful indeed, friend, marvellous indeed, friend, is the great supernormal power and great majesty of the Tathāgata! For this river, which had been cut up by the wheels, shallow, stirred up, and muddy, flowing, when I approached, flows clear, very pure, and undisturbed." Having taken drinking water with the bowl, he approached the Blessed One; having approached, he said this to the Blessed One - "Wonderful, venerable sir, marvellous, venerable sir, is the great supernormal power and great majesty of the Tathāgata! For this, venerable sir, river, which had been cut up by the wheels, shallow, stirred up, and muddy, flowing, when I approached, flows clear, very pure, and undisturbed. Let the Blessed One drink the drinking water, let the Fortunate One drink the drinking water."

Then the Blessed One drank the drinking water. Then the Blessed One together with a large Community of monks approached the river Kukuṭṭhā; having approached, having plunged into the river Kukuṭṭhā, having bathed and drunk, having come out, he approached the mango grove; having approached, he addressed the Venerable Cundaka - "Come now, Cundaka, prepare for me the double robe folded in four; I am tired, Cundaka, I will lie down." "Yes, venerable sir," the Venerable Cundaka replied to the Blessed One and prepared the double robe folded in four. Then the Blessed One lay down in the lion's posture on his right side, overlapping foot upon foot, mindful and fully aware, having attended to the perception of rising. But the Venerable Cundaka sat down right there in front of the Blessed One.

Then the Blessed One addressed the Venerable Ānanda - "Now, Ānanda, someone might cause regret to Cunda, the smith's son - 'It is a loss for you, friend Cunda, it is ill-gained for you, that the Tathāgata, having eaten your last almsfood, attained final Nibbāna.' Ānanda, the regret of Cunda, the smith's son, should be removed thus -

"'It is a gain for you, friend Cunda, it is well-gained for you, that the Tathāgata, having eaten your last almsfood, attained final Nibbāna. Face to face with the Blessed One I heard this, friend Cunda, face to face I received it - these two almsfoods are of equal fruit, of equal result, far greater in fruit and far greater in benefit than other almsfoods. Which two? The almsfood having eaten which the Tathāgata fully awakens to the unsurpassed perfect enlightenment, and the almsfood having eaten which he attains final Nibbāna through the Nibbāna element without residue of clinging. These two almsfoods are of equal fruit, of equal result, far greater in fruit and far greater in benefit than other almsfoods.

"'Action conducive to life has been accumulated by the Venerable Cunda, the smith's son, action conducive to beauty has been accumulated by the Venerable Cunda, the smith's son, action conducive to happiness has been accumulated by the Venerable Cunda, the smith's son, action conducive to heaven has been accumulated by the Venerable Cunda, the smith's son, action conducive to fame has been accumulated by the Venerable Cunda, the smith's son, action conducive to authority has been accumulated by the Venerable Cunda, the smith's son.' Ānanda, the regret of Cunda, the smith's son, should be removed thus."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

6.

The Discourse on the Pāṭali Villager

76. Thus have I heard - On one occasion the Blessed One was wandering on a journey among the Magadhans together with a large Community of monks, and arrived at Pāṭaligāma. The lay followers of Pāṭaligāma heard - "The Blessed One, it is said, wandering on a journey among the Magadhans together with a large Community of monks, has arrived at Pāṭaligāma." Then the lay followers of Pāṭaligāma approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, the lay followers of Pāṭaligāma said this to the Blessed One - "May the Blessed One consent to the rest-house for us, venerable sir." The Blessed One consented by silence.

Then the lay followers of Pāṭaligāma, having learned of the Blessed One's acceptance, rose from their seats, paid respect to the Blessed One, circumambulated him keeping him on their right, and approached the rest-house; having approached, they completely spread the rest-house with coverings, prepared seats, set up a water jar, and lit an oil lamp, then approached the Blessed One; having approached, they paid respect to the Blessed One and stood to one side. Standing to one side, the lay followers of Pāṭaligāma said this to the Blessed One - "The rest-house is completely spread with coverings, venerable sir; seats have been prepared; a water jar has been set up, an oil lamp has been lit. Now let the Blessed One do as he thinks fit, venerable sir."

Then the Blessed One, having dressed, taking his bowl and robe, together with the Community of monks, approached the rest-house; having approached, having washed his feet, he entered the rest-house and sat down leaning against the middle pillar, facing east. The Community of monks too, having washed their feet, entered the rest-house and sat down leaning against the western wall, facing east, with the Blessed One in front. The lay followers of Pāṭaligāma too, having washed their feet, entered the rest-house and sat down leaning against the eastern wall, facing west, with the Blessed One in front. Then the Blessed One addressed the lay followers of Pāṭaligāma -

"Householders, there are these five dangers of being immoral, of failure in morality. Which five? Here, householders, one who is immoral, failing in morality, because of heedlessness undergoes great loss of wealth. This is the first danger of being immoral, of failure in morality.

"Furthermore, householders, a bad reputation arises for one who is immoral, failing in morality. This is the second danger of being immoral, of failure in morality.

"Furthermore, householders, one who is immoral, failing in morality, whatever assembly he approaches - whether an assembly of warriors, whether an assembly of brahmins, whether an assembly of householders, whether an assembly of ascetics - he approaches unconfident, downcast. This is the third danger of being immoral, of failure in morality.

"Furthermore, householders, one who is immoral, failing in morality, dies deluded. This is the fourth danger of being immoral, of failure in morality.

"Furthermore, householders, one who is immoral, failing in morality, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. This is the fifth danger of being immoral, of failure in morality. These, householders, are the five dangers of being immoral, of failure in morality.

"Householders, there are these five benefits of being moral, of accomplishment in morality. Which five? Here, householders, one who is moral, accomplished in morality, because of diligence attains a great mass of wealth. This is the first benefit of being moral, of accomplishment in morality.

"Furthermore, householders, a good reputation arises for one who is moral, accomplished in morality. This is the second benefit of being moral, of accomplishment in morality.

"Furthermore, householders, one who is moral, accomplished in morality, whatever assembly he approaches - whether an assembly of warriors, whether an assembly of brahmins, whether an assembly of householders, whether an assembly of ascetics - he approaches confident, unabashed. This is the third benefit of being moral, of accomplishment in morality.

"Furthermore, householders, one who is moral, accomplished in morality, dies undeluded. This is the fourth benefit of being moral, of accomplishment in morality.

"Furthermore, householders, one who is moral, accomplished in morality, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. This is the fifth benefit of being moral, of accomplishment in morality. These, householders, are the five benefits of being moral, of accomplishment in morality."

Then the Blessed One, having instructed, encouraged, inspired, and gladdened the lay followers of Pāṭaligāma with a talk on the Teaching for much of the night, dismissed them - "The night has passed, householders; now do as you think fit." Then the lay followers of Pāṭaligāma, having delighted in and given thanks for what the Blessed One had said, rose from their seats, paid respect to the Blessed One, circumambulated him keeping him on their right, and departed. Then the Blessed One, when the lay followers of Pāṭaligāma had recently departed, entered the empty house.

Now at that time Sunidha and Vassakāra, the chief ministers of Magadha, were building a city at Pāṭaligāma to obstruct the Vajjis. Now at that time many deities, in their thousands, were taking possession of sites at Pāṭaligāma. In whatever region influential deities take possession of sites, there the minds of influential kings and royal ministers incline to build dwellings. In whatever region middling deities take possession of sites, there the minds of middling kings and royal ministers incline to build dwellings. In whatever region inferior deities take possession of sites, there the minds of inferior kings and royal ministers incline to build dwellings.

The Blessed One saw with the divine eye, which is pure and surpasses the human, those deities, in their thousands upon thousands, taking possession of sites at Pāṭaligāma. In whatever region influential deities take possession of sites, there the minds of influential kings and royal ministers incline to build dwellings. In whatever region middling deities take possession of sites, there the minds of middling kings and royal ministers incline to build dwellings. In whatever region inferior deities take possession of sites, there the minds of inferior kings and royal ministers incline to build dwellings. Then the Blessed One, having risen towards the break of dawn, addressed the Venerable Ānanda -

"Who, Ānanda, is building a city at Pāṭaligāma?" "Sunidha and Vassakāra, venerable sir, the chief ministers of Magadha, are building a city at Pāṭaligāma to obstruct the Vajjis." "Just as if, Ānanda, having consulted with the gods of the Tāvatiṃsa heaven; just so, Ānanda, Sunidha and Vassakāra, the chief ministers of Magadha, are building a city at Pāṭaligāma to obstruct the Vajjis. Here, Ānanda, I saw with the divine eye, which is pure and surpasses the human, many deities, in their thousands upon thousands, taking possession of sites at Pāṭaligāma. In whatever region influential deities take possession of sites, there the minds of influential kings and royal ministers incline to build dwellings. In whatever region middling deities take possession of sites, there the minds of middling kings and royal ministers incline to build dwellings. In whatever region inferior deities take possession of sites, there the minds of inferior kings and royal ministers incline to build dwellings. As far as, Ānanda, the noble realm extends, as far as trade extends, this will be the chief city, Pāṭaliputta, a place for the opening of packages. For Pāṭaliputta, Ānanda, there will be three dangers - from fire or from water or from breaking of alliance."

Then Sunidha and Vassakāra, the chief ministers of Magadha, approached the Blessed One; having approached, they exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, they stood to one side. Standing to one side, Sunidha and Vassakāra, the chief ministers of Magadha, said this to the Blessed One - "May Master Gotama consent to accept a meal from us today together with the Community of monks." The Blessed One consented by silence.

Then Sunidha and Vassakāra, the chief ministers of Magadha, having learned of the Blessed One's acceptance, approached their own public rest-house; having approached, they had superior solid and soft food prepared at their own public rest-house and announced the time to the Blessed One - "It is time, Master Gotama, the meal is ready."

Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, together with the Community of monks, approached the public rest-house of Sunidha and Vassakāra, the chief ministers of Magadha; having approached, he sat down on the prepared seat. Then Sunidha and Vassakāra, the chief ministers of Magadha, with their own hands satisfied and served the Community of monks headed by the Buddha with superior solid and soft food.

Then Sunidha and Vassakāra, the chief ministers of Magadha, when the Blessed One had finished eating and had removed his hand from the bowl, having taken a certain low seat, sat down to one side. When Sunidha and Vassakāra, the chief ministers of Magadha, were seated to one side, the Blessed One gave thanks with these verses:

Then the Blessed One, having given thanks to Sunidha and Vassakāra, the chief ministers of Magadha, with these verses, rose from his seat and departed.

Now at that time Sunidha and Vassakāra, the chief ministers of Magadha, were following closely behind the Blessed One - "By whichever door the ascetic Gotama will depart today, that will be named the Gotama Door. By whichever ford he will cross the river Ganges, that will be named the Gotama Ford."

Then by whichever door the Blessed One departed, that was named the Gotama Door. Then the Blessed One went to the river Ganges. Now at that time the river Ganges was full, level to the brim, so that a crow could drink from it. Some people were seeking a boat, some were seeking a raft, some were binding together a float, wishing to go from the near shore to the far shore. Then the Blessed One - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the near shore of the river Ganges, appeared on the far shore together with the Community of monks.

The Blessed One saw those people, some seeking a boat, some seeking a raft, some binding together a float, wishing to go from the near shore to the far shore.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

7.

The Discourse on the Crossroads

77. Thus have I heard - On one occasion the Blessed One was travelling on a highway among the Kosalans with the Venerable Nāgasamāla as his attendant monk. The Venerable Nāgasamāla saw a crossing of roads on the way. Having seen the Blessed One, he said this - "This, venerable sir, is the Blessed One's path; let us go by this." When this was said, the Blessed One said this to the Venerable Nāgasamāla - "This, Nāgasamāla, is the path; let us go by this."

For the second time, etc. For the third time the Venerable Nāgasamāla said this to the Blessed One - "This, venerable sir, is the Blessed One's path; let us go by this." For the third time the Blessed One said this to the Venerable Nāgasamāla - "This, Nāgasamāla, is the path; let us go by this." Then the Venerable Nāgasamāla, having placed the Blessed One's bowl and robes right there on the ground, departed - "This, venerable sir, is the Blessed One's bowl and robes."

Then as the Venerable Nāgasamāla was going by that path, thieves came out on the road and beat him with their hands and feet, broke his bowl, and tore his double robe. Then the Venerable Nāgasamāla, with his bowl broken and his double robe torn, 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 Nāgasamāla said this to the Blessed One - "Here, venerable sir, as I was going by that path, thieves came out on the road and beat me with their hands and feet, broke my bowl, and tore my double robe."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

8.

The Discourse to Visākhā

78. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion. Now at that time Visākhā, Migāra's mother's granddaughter had died, dear and agreeable. Then Visākhā, Migāra's mother, with wet clothes and wet hair, during the 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, with wet clothes and wet hair, having come here in the middle of the day?" "My granddaughter, venerable sir, dear and agreeable, has died. Therefore I have come here with wet clothes and wet hair in the middle of the day." "Would you wish, Visākhā, to have as many sons and grandsons as there are people in Sāvatthī?" "I would wish, Blessed One, to have as many sons and grandsons as there are people in Sāvatthī."

"But how many people, Visākhā, die daily in Sāvatthī?" "Even ten people, venerable sir, die daily in Sāvatthī; even nine, venerable sir... even eight, venerable sir... even seven, venerable sir... even six, venerable sir... even five, venerable sir... even four, venerable sir... even three, venerable sir... even two people, venerable sir, die daily in Sāvatthī. Even one person, venerable sir, dies daily in Sāvatthī. Sāvatthī is not devoid, venerable sir, of people dying."

"What do you think, Visākhā, would you ever at any time be without wet clothes or without wet hair?" "No, Venerable Sir. Enough for me, venerable sir, with so many sons and grandsons."

"For those, Visākhā, who have a hundred dear ones, there are a hundred sufferings; for those who have ninety dear ones, there are ninety sufferings; for those who have eighty dear ones, there are eighty sufferings; for those who have seventy dear ones, there are seventy sufferings; for those who have sixty dear ones, there are sixty sufferings; for those who have fifty dear ones, there are fifty sufferings; for those who have forty dear ones, there are forty sufferings; for those who have thirty dear ones, there are thirty sufferings; for those who have twenty dear ones, there are twenty sufferings; for those who have ten dear ones, there are ten sufferings; for those who have nine dear ones, there are nine sufferings; for those who have eight dear ones, there are eight sufferings; for those who have seven dear ones, there are seven sufferings; for those who have six dear ones, there are six sufferings; for those who have five dear ones, there are five sufferings; for those who have four dear ones, there are four sufferings; for those who have three dear ones, there are three sufferings; for those who have two dear ones, there are two sufferings; for those who have one dear one, there is one suffering; for those who have no dear one, there is no suffering - they are free from sorrow, stainless, without anguish, I say."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

9.

The First Discourse on Dabba

79. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then the Venerable Dabba the Mallian 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 Dabba the Mallian said this to the Blessed One - "Now is the time for my final Nibbāna, Fortunate One." "Now do as you think fit, Dabba."

Then the Venerable Dabba the Mallian, having risen from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, rose up into the sky, sat cross-legged in the air, in the atmosphere, attained the heat element, emerged from it, and attained final Nibbāna.

Then, of the Venerable Dabba the Mallian who had risen up into the sky, sat cross-legged in the air, in the atmosphere, attained the heat element, emerged from it, and attained final Nibbāna, as his body was burning and blazing, neither ashes appeared nor soot. Just as when ghee or oil is burning and blazing, neither ashes appear nor soot; just so, of the Venerable Dabba the Mallian who had risen up into the sky, sat cross-legged in the air, in the atmosphere, attained the heat element, emerged from it, and attained final Nibbāna, as his body was burning and blazing, neither ashes appeared nor soot.

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

10.

The Second Discourse on Dabba

80. 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 -

"Of Dabba the Mallian, monks, who had risen up into the sky, sat cross-legged in the air, in the atmosphere, attained the heat element, emerged from it, and attained final Nibbāna, as his body was burning and blazing, neither ashes appeared nor soot. Just as when ghee or oil is burning and blazing, neither ashes appear nor soot; just so, monks, of Dabba the Mallian who had risen up into the sky, sat cross-legged in the air, in the atmosphere, attained the heat element, emerged from it, and attained final Nibbāna, as his body was burning and blazing, neither ashes appeared nor soot."

Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

The Chapter on the Pāṭaligāma Dwellers is the eighth.

Its summary:

Summary of the chapters in the Udāna:

The Udāna Pāḷi is concluded.