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

In the Minor Collection

Sayings of the Buddha

1. The Section of the Ones

1. The First Chapter

1. The Discourse on Greed

1. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Monks, abandon one thing; I am your surety for non-returning. What one thing? Monks, abandon greed as one thing; I am your surety for non-returning." The Blessed One said this meaning. Therein this is said:

"By which greed beings, being greedy, go to an unfortunate realm;

That greed, having perfectly understood, those with insight abandon;

Having abandoned, they never come again to this world."

This meaning too was spoken by the Blessed One, thus have I heard. The first.

2. The Discourse on Hate

2. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Monks, abandon one thing; I am your surety for non-returning. What one thing? Monks, abandon hate as one thing; I am your surety for non-returning." The Blessed One said this meaning. Therein this is said:

"By which hate beings, being corrupted, go to an unfortunate realm;

That hate, having perfectly understood, those with insight abandon;

Having abandoned, they never come again to this world."

This meaning too was spoken by the Blessed One, thus have I heard. The second.

3. The Discourse on Delusion

3. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Monks, abandon one thing; I am your surety for non-returning. What one thing? Monks, abandon delusion as one thing; I am your surety for non-returning." The Blessed One said this meaning. Therein this is said:

"By which delusion beings, being deluded, go to an unfortunate realm;

That delusion, having perfectly understood, those with insight abandon;

Having abandoned, they never come again to this world."

This meaning too was spoken by the Blessed One, thus have I heard. The third.

4. The Discourse on Wrath

4. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Monks, abandon one thing; I am your surety for non-returning. What one thing? Monks, abandon wrath as one thing; I am your surety for non-returning." The Blessed One said this meaning. Therein this is said:

"By which wrath beings, being wrathful, go to an unfortunate realm;

That wrath, having perfectly understood, those with insight abandon;

Having abandoned, they never come again to this world."

This meaning too was spoken by the Blessed One, thus have I heard. The fourth.

5. The Discourse on Contempt

5. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Monks, abandon one thing; I am your surety for non-returning. What one thing? Monks, abandon contempt as one thing; I am your surety for non-returning." The Blessed One said this meaning. Therein this is said:

"By which contempt beings, being contemptuous, go to an unfortunate realm;

That contempt, having perfectly understood, those with insight abandon;

Having abandoned, they never come again to this world."

This meaning too was spoken by the Blessed One, thus have I heard. The fifth.

6. The Discourse on Conceit

6. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Monks, abandon one thing; I am your surety for non-returning. What one thing? Monks, abandon conceit as one thing; I am your surety for non-returning." The Blessed One said this meaning. Therein this is said:

"By which conceit beings, being intoxicated, go to an unfortunate realm;

That conceit, having perfectly understood, those with insight abandon;

Having abandoned, they never come again to this world."

This meaning too was spoken by the Blessed One, thus have I heard. The sixth.

7. The Discourse on Full Understanding of All

7. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"The all, monks, not directly knowing, not fully understanding, not becoming dispassionate towards the mind there, not abandoning, one is incapable of the destruction of suffering. But the all, monks, directly knowing, fully understanding, becoming dispassionate towards the mind there, abandoning, one is capable of the destruction of suffering." The Blessed One said this meaning. Therein this is said:

"Whoever, having known the all in every way, does not find pleasure in all things;

He indeed, through full understanding of all, has overcome all suffering."

This meaning too was spoken by the Blessed One, thus have I heard. The seventh.

8. The Discourse on Full Understanding of Conceit

8. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Conceit, monks, not directly knowing, not fully understanding, not becoming dispassionate towards the mind there, not abandoning, one is incapable of the destruction of suffering. But conceit, monks, directly knowing, fully understanding, becoming dispassionate towards the mind there, abandoning, one is capable of the destruction of suffering." The Blessed One said this meaning. Therein this is said:

"This generation is possessed by conceit, bound by the knot of conceit, delighted in existence;

Not fully understanding conceit, they are ones who come to renewed existence.

"But those who, having abandoned conceit, are liberated in the extinction of conceit;

They, overcoming the knot of conceit, have overcome all suffering."

This meaning too was spoken by the Blessed One, thus have I heard. The eighth.

9. The Discourse on Full Understanding of Greed

9. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Greed, monks, not directly knowing, not fully understanding, not becoming dispassionate towards the mind there, not abandoning, one is incapable of the destruction of suffering. But greed, monks, directly knowing, fully understanding, becoming dispassionate towards the mind there, abandoning, one is capable of the destruction of suffering." The Blessed One said this meaning. Therein this is said:

"By which greed beings, being greedy, go to an unfortunate realm;

That greed, having perfectly understood, those with insight abandon;

Having abandoned, they never come again to this world."

This meaning too was spoken by the Blessed One, thus have I heard. The ninth.

10. The Discourse on Full Understanding of Hate

10. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Hate, monks, not directly knowing, not fully understanding, not becoming dispassionate towards the mind there, not abandoning, one is incapable of the destruction of suffering. But hate, monks, directly knowing, fully understanding, becoming dispassionate towards the mind there, abandoning, one is capable of the destruction of suffering." The Blessed One said this meaning. Therein this is said:

"By which hate beings, being corrupted, go to an unfortunate realm;

That hate, having perfectly understood, those with insight abandon;

Having abandoned, they never come again to this world."

This meaning too was spoken by the Blessed One, thus have I heard. The tenth.

The first chapter is concluded.

Its summary:

Lust, hate, then delusion, wrath, contempt, conceit, the all;

From conceit, lust and hate again two, proclaimed they call the first chapter.

2. The Second Chapter

1. The Discourse on Full Understanding of Delusion

11. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Delusion, monks, not directly knowing, not fully understanding, not becoming dispassionate towards the mind there, not abandoning, one is incapable of the destruction of suffering. But delusion, monks, directly knowing, fully understanding, becoming dispassionate towards the mind there, abandoning, one is capable of the destruction of suffering." The Blessed One said this meaning. Therein this is said:

"By which delusion beings, being deluded, go to an unfortunate realm;

That delusion, having perfectly understood, those with insight abandon;

Having abandoned, they never come again to this world."

This meaning too was spoken by the Blessed One, thus have I heard. The first.

2. The Discourse on Full Understanding of Wrath

12. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Wrath, monks, not directly knowing, not fully understanding, not becoming dispassionate towards the mind there, not abandoning, one is incapable of the destruction of suffering. But wrath, monks, directly knowing, fully understanding, becoming dispassionate towards the mind there, abandoning, one is capable of the destruction of suffering." The Blessed One said this meaning. Therein this is said:

"By which wrath beings, being wrathful, go to an unfortunate realm;

That wrath, having perfectly understood, those with insight abandon;

Having abandoned, they never come again to this world."

This meaning too was spoken by the Blessed One, thus have I heard. The second.

3. The Discourse on Full Understanding of Contempt

13. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Contempt, monks, not directly knowing, not fully understanding, not becoming dispassionate towards the mind there, not abandoning, one is incapable of the destruction of suffering. But contempt, monks, directly knowing, fully understanding, becoming dispassionate towards the mind there, abandoning, one is capable of the destruction of suffering." The Blessed One said this meaning. Therein this is said:

"By which contempt beings, being contemptuous, go to an unfortunate realm;

That contempt, having perfectly understood, those with insight abandon;

Having abandoned, they never come again to this world."

This meaning too was spoken by the Blessed One, thus have I heard. The third.

4. The Discourse on the Mental Hindrance of Ignorance

14. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"I do not, monks, perceive any other single mental hindrance by which mental hindrance hindered, this generation transmigrates and wanders through the round of rebirths for a long time, as does, monks, the mental hindrance of ignorance. For, monks, hindered by the mental hindrance of ignorance, this generation transmigrates and wanders through the round of rebirths for a long time." The Blessed One said this meaning. Therein this is said:

"There is no other single phenomenon by which thus hindered this generation;

Wanders through the round of rebirths day and night, as hindered by delusion.

"But those who, having abandoned delusion, have shattered the mass of darkness;

They do not wander through the round of rebirths again, the cause for them is not found."

This meaning too was spoken by the Blessed One, thus have I heard. The fourth.

5. The Discourse on the Mental Fetter of Craving

15. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"I do not, monks, perceive any other single mental fetter by which mental fetter fettered, beings transmigrate and wander through the round of rebirths for a long time, as does, monks, the mental fetter of craving. For, monks, fettered by the mental fetter of craving, beings transmigrate and wander through the round of rebirths for a long time." The Blessed One said this meaning. Therein this is said:

"A person with craving as companion, wandering for a long course;

The state here and the state elsewhere, does not pass beyond the round of rebirths.

"Having known this danger, craving as the origin of suffering;

Free from craving, without grasping, a mindful monk should wander forth."

This meaning too was spoken by the Blessed One, thus have I heard. The fifth.

6. The First Discourse on the Learner

16. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"For a monk who is a learner, monks, who has not attained his goal, dwelling aspiring for the unsurpassed freedom from bondage, taking an internal factor into account, I do not perceive any other single factor that is thus very helpful as this, monks, wise attention. A monk wisely attending, monks, abandons the unwholesome, develops the wholesome." The Blessed One said this meaning. Therein this is said:

"Wise attention is the quality for a monk who is a learner;

There is no other thus of great service, for the attainment of the highest goal;

A monk wisely striving may reach the elimination of suffering."

This meaning too was spoken by the Blessed One, thus have I heard. The sixth.

7. The Second Discourse on the Learner

17. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"For a monk who is a learner, monks, who has not attained his goal, dwelling aspiring for the unsurpassed freedom from bondage, taking an external factor into account, I do not perceive any other single factor that is thus very helpful as this, monks, good friendship. A monk with good friends, monks, abandons the unwholesome, develops the wholesome." The Blessed One said this meaning. Therein this is said:

"Whatever monk has good friends, deferential, respectful;

Doing what friends say, fully aware, mindful;

May reach gradually the elimination of all fetters."

This meaning too was spoken by the Blessed One, thus have I heard. The seventh.

8. The Discourse on Schism in the Community

18. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"One thing, monks, arising in the world arises for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of gods and humans. What is that one thing? Schism in the Community. But when the monastic community is split, monks, there are mutual quarrels, there is mutual abuse, there is mutual exclusion, there is mutual abandonment. Therein those without faith do not gain faith, and for some of those with faith there is alteration." The Blessed One said this meaning. Therein this is said:

"Bound for the realm of misery, doomed to hell, remaining for a cosmic cycle, the schismatic;

Delighting in discord, established in what is not the Teaching, he falls from freedom from bondage;

Having split a united Community, he is tormented in hell for a cosmic cycle."

This meaning too was spoken by the Blessed One, thus have I heard. The eighth.

9. The Discourse on Unanimity in the Community

19. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"One thing, monks, arising in the world arises for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of gods and humans. What is that one thing? Unanimity in the Community. But when the monastic community is united, monks, there are no mutual quarrels, there is no mutual abuse, there is no mutual exclusion, there is no mutual abandonment. Therein those without faith gain faith, and for those with faith there is increase." The Blessed One said this meaning. Therein this is said:

"Happy is the concord of the Community, and the assistance of those in unity;

Delighting in unity, established in the Teaching, he does not fall from freedom from bondage;

Having made the Community united, he rejoices in heaven for a cosmic cycle."

This meaning too was spoken by the Blessed One, thus have I heard. The ninth.

10. The Discourse on the Corrupted Mind

20. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Here I, monks, understand a certain person with a corrupted mind thus, having encompassed his mind with my mind - 'If this person were to die at this time, he is deposited in hell as if carried there.' What is the reason for this? Because his mind, monks, is corrupted. Because of mental corruption, monks, some beings here, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell." The Blessed One said this meaning. Therein this is said:

"Having known a certain person here with a corrupted mind;

The Buddha explained this meaning near the monks.

"If this person were to die at this time;

He would be reborn in hell, because his mind is corrupted.

"Just as one having carried would deposit, just so is such a one;

Because of mental corruption indeed, beings go to an unfortunate realm."

This meaning too was spoken by the Blessed One, thus have I heard. The tenth.

The second chapter is concluded.

Its summary:

Delusion, wrath, then contempt, true knowledge, craving, and two on the learner;

Schism, unity, person, they call the chapter the second, thus it is said.

3. The Third Chapter

1. The Discourse on the Gladdened Mind

21. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Here I, monks, understand a certain person with a confident mind thus, having encompassed his mind with my mind - 'If this person were to die at this time, he is deposited in heaven as if carried there.' What is the reason for this? Because his mind, monks, is confident. Because of mental confidence, monks, some beings here, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world." The Blessed One said this meaning. Therein this is said:

"Having known a certain person here with a confident mind;

The Buddha explained this meaning near the monks.

"If this person were to die at this time;

He would be reborn in a fortunate realm, because his mind is gladdened.

"Just as one having carried would deposit, just so is such a one;

Because of mental confidence indeed, beings go to a good destination."

This meaning too was spoken by the Blessed One, thus have I heard. The first.

2. The Discourse on Friendliness

22. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Do not, monks, be afraid of merits. This, monks, is a designation for happiness, for what is desirable, lovely, dear, agreeable, namely merits. I directly know indeed, monks, that for merits performed over a long time, I experienced a desirable, lovely, dear, agreeable result. Having developed a mind of friendliness for seven years, for seven cosmic cycles of universe-contraction and expansion I did not come back again to this world. When the cosmic cycle was contracting, monks, I was one who reached the Radiant realm; when the cosmic cycle was expanding, I was reborn in an empty Brahma-mansion.

"There indeed, monks, I was Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power. Thirty-six times indeed, monks, I was Sakka, the lord of the gods; many hundreds of times I was a king, a wheel-turning monarch, a righteous king of righteousness, ruler of the four quarters, victorious, who had established the security of his realm, possessed of the seven treasures. What then to say of provincial kingship!

"This occurred to me, monks - 'Of what action is this the fruit for me, of what action is this the result, that I am now of such great supernormal power, of such great majesty?' This occurred to me, monks - 'Of three actions is this the fruit for me, of three actions is this the result, that I am now of such great supernormal power, of such great majesty, as follows - of giving, of self-control, of restraint.'" The Blessed One said this meaning. Therein this is said:

"He should train in merit alone, which has extensive results, yielding happiness;

He should develop giving and righteous conduct, and a mind of friendliness.

"Having developed these three qualities, which give rise to happiness;

The wise one is reborn in a world of happiness, free from affliction."

This meaning too was spoken by the Blessed One, thus have I heard. The second.

3. The Discourse on Both Benefits

23. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"One thing, monks, when developed and cultivated, takes hold of both benefits - both the benefit pertaining to the present life and that pertaining to the future life. What is that one thing? Diligence in wholesome mental states. This, monks, is the one thing which when developed and cultivated takes hold of both benefits - both the benefit pertaining to the present life and that pertaining to the future life." The Blessed One said this meaning. Therein this is said:

"The wise praise diligence in meritorious deeds;

The diligent wise one takes hold of both benefits.

"Whatever benefit there is in the present life, and whatever benefit pertaining to the future life;

Through the attainment of benefit, the wise one is called 'a wise person'."

This meaning too was spoken by the Blessed One, thus have I heard. The third.

4. The Discourse on the Heap of Bones

24. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"For one person, monks, transmigrating and wandering on for a cosmic cycle, there would be such a great skeleton, a heap of bones, a pile of bones as this Vepulla mountain, if there were a collector and what was collected would not perish." The Blessed One said this meaning. Therein this is said:

"For one person in one cosmic cycle, the accumulation of bones;

Would be a heap equal to a mountain, thus was said by the great sage.

"And this great Vepulla mountain has been declared;

To the north of the Vulture's Peak, in the Giribbaja of the Magadhans.

"But when one sees the noble truths with right wisdom;

Suffering, the origin of suffering, and the overcoming of suffering;

And the noble eightfold path, leading to the peace of suffering.

"That person, having transmigrated seven times at most;

Becomes one who makes an end of suffering, through the destruction of all fetters."

This meaning too was spoken by the Blessed One, thus have I heard. The fourth.

5. The Discourse on Lying

25. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"For a male person who has transgressed one thing, monks, I say there is no evil deed that cannot be done by him. What one thing? That is, monks, conscious lying." The Blessed One said this meaning. Therein this is said:

"For a being who has transgressed one thing, who is a liar,

Who has discarded the world beyond, there is no evil that cannot be done."

This meaning too was spoken by the Blessed One, thus have I heard. The fifth.

6. The Discourse on Giving

26. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"If, monks, beings knew the result of giving and sharing as I know it, they would not eat without having given, nor would the stain of stinginess remain obsessing their minds. Even if it were their last morsel, their last mouthful, they would not eat without having shared, if there were recipients for them. But because, monks, beings do not thus know the result of giving and sharing as I know it, therefore they eat without having given, and the stain of stinginess remains obsessing their minds." The Blessed One said this meaning. Therein this is said:

"If beings knew thus, as was said by the great sage,

The result of sharing, how it is of great fruit,

Having removed the stain of stinginess, with a clear mind,

They would give in proper time to the noble ones, where what is given is of great fruit.

And having given food to many, an offering to those worthy of offerings,

Having passed away from here, from human existence, the donors go to heaven.

And they, gone to heaven, there rejoice, those who desire sensual pleasures;

They experience the result of sharing, being without stinginess."

This meaning too was spoken by the Blessed One, thus have I heard. The sixth.

7. The Discourse on the Development of Friendliness

27. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Whatever ways of making merit that are connected with clinging, monks, all of them are not worth a sixteenth fraction of the liberation of mind through friendliness. The liberation of mind through friendliness alone, having surpassed them, shines and burns and is brilliant.

"Just as, monks, whatever radiance there is of the stars, all of it is not worth a sixteenth fraction of the radiance of the moon, the radiance of the moon alone, having surpassed them, shines and burns and is brilliant; just so, monks, whatever ways of making merit that are connected with clinging, all of them are not worth a sixteenth fraction of the liberation of mind through friendliness, the liberation of mind through friendliness alone, having surpassed them, shines and burns and is brilliant.

"Just as, monks, in the last month of the rains, in the autumn season, when the sky is clear and free from clouds, the sun ascending into the sky, having dispelled all the darkness in space, shines and burns and is brilliant; just so, monks, whatever ways of making merit that are connected with clinging, all of them are not worth a sixteenth fraction of the liberation of mind through friendliness, the liberation of mind through friendliness alone, having surpassed them, shines and burns and is brilliant.

"Just as, monks, towards the break of dawn, the morning star shines and burns and is brilliant; just so, monks, whatever ways of making merit that are connected with clinging, all of them are not worth a sixteenth fraction of the liberation of mind through friendliness, the liberation of mind through friendliness alone, having surpassed them, shines and burns and is brilliant." The Blessed One said this meaning. Therein this is said:

"Whoever develops friendliness, immeasurable, mindful;

Mental fetters become thin, for one seeing the destruction of clinging.

"If even towards one living being with an uncorrupted mind, one is friendly, by that one becomes skilful;

And compassionate in mind towards all living beings, the noble one generates abundant merit.

"Those royal seers who, having conquered the earth filled with beings, went about sacrificing;

The horse-sacrifice, the human-sacrifice, the sammāpāsa, the vājapeyya, the niraggaḷa.

"Of a mind of friendliness well developed, they are not worth even a sixteenth fraction;

Just as all the hosts of stars with the moon's radiance.

"Whoever neither kills nor causes to kill, neither conquers nor causes to conquer;

Having a share of friendliness towards all beings, for him there is no enmity with anyone."

This meaning too was spoken by the Blessed One, thus have I heard. The seventh.

The third chapter is concluded.

Its summary:

Mind, friendliness, both benefits, heap, Vepulla mountain;

Conscious lying, giving and development of friendliness.

These seven discourses, and the previous twenty;

In the single factors, the discourses are a collection of twenty-seven.

The Book of Ones is concluded.

2. The Section of the Twos

1. The First Chapter

1. The Discourse on Painful Abiding

28. (Two Qualities Discourse) This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Monks, a monk possessed of two qualities dwells in suffering in this very life, with vexation, with anguish, with fever; upon the body's collapse at death, an unfortunate realm is to be expected. Which two? Not guarding the doors of the sense faculties and immoderation in eating. Monks, a monk possessed of these two qualities dwells in suffering in this very life, with vexation, with anguish, with fever; upon the body's collapse at death, an unfortunate realm is to be expected." The Blessed One said this meaning. Therein this is said:

"Eye and ear and nose, tongue, body, and likewise mind;

For whichever monk these doors are unguarded here.

"Immoderate in food, unrestrained in the sense faculties;

Bodily suffering and mental suffering, he attains suffering.

"With burning body, with burning mind;

By day or by night, such a one dwells in suffering."

This meaning too was spoken by the Blessed One, thus have I heard. The first.

2. The Discourse on Pleasant Abiding

29. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Monks, a monk possessed of two qualities dwells happily in this very life, without vexation, without anguish, without fever; upon the body's collapse at death, a fortunate realm is to be expected. Which two? Guarding the doors of the sense faculties and moderation in eating. Monks, a monk possessed of these two qualities dwells happily in this very life, without vexation, without anguish, without fever; upon the body's collapse at death, a fortunate realm is to be expected." The Blessed One said this meaning. Therein this is said:

"Eye and ear and nose, tongue, body, and likewise mind;

For whichever monk these doors are well guarded here.

"Moderate in food and restrained in the sense faculties;

Bodily happiness and mental happiness, he attains happiness.

"With unburning body, with unburning mind;

By day or by night, such a one dwells in happiness."

This meaning too was spoken by the Blessed One, thus have I heard. The second.

3. The Discourse on Causing Remorse

30. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are these two things, monks, that cause remorse. Which two? Here, monks, a certain person has not done good, has not done what is wholesome, has not made a shelter for the fearful, has done evil, has done what is cruel, has done what is wrong. He is tormented thinking 'good was not done by me', he is tormented thinking 'evil was done by me'. These, monks, are the two things that cause remorse." The Blessed One said this meaning. Therein this is said:

Having done bodily misconduct, and verbal misconducts;

Having done mental misconduct, and whatever else is connected with hate.

Not having done wholesome action, having done much unwholesome;

Upon the collapse of the body, the unwise one is reborn in hell."

This meaning too was spoken by the Blessed One, thus have I heard. The third.

4. The Discourse on Not Causing Remorse

31. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are these two things, monks, that do not cause remorse. Which two? Here, monks, a certain person has done good, has done what is wholesome, has made a shelter for the fearful, has not done evil, has not done what is cruel, has not done what is wrong. He is not tormented thinking 'good was done by me', he is not tormented thinking 'evil was not done by me'. These, monks, are the two things that do not cause remorse." The Blessed One said this meaning. Therein this is said:

"Having abandoned bodily misconduct, and verbal misconducts;

Having abandoned mental misconduct, and whatever else is connected with hate.

Not having done unwholesome action, having done much wholesome;

Upon the collapse of the body, the wise one is reborn in heaven."

This meaning too was spoken by the Blessed One, thus have I heard. The fourth.

5. The First Discourse on Morality

32. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Monks, a person possessed of two qualities is deposited in hell as if carried there. Which two? Evil morality and evil view. Monks, a person possessed of these two qualities is deposited in hell as if carried there." The Blessed One said this meaning. Therein this is said:

"With evil morality and with evil view;

Whatever man is possessed of these two qualities;

Upon the collapse of the body, the unwise one is reborn in hell."

This meaning too was spoken by the Blessed One, thus have I heard. The fifth.

6. The Second Discourse on Morality

33. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Monks, a person possessed of two qualities is deposited in heaven as if carried there. Which two? With good morality and with good view. Monks, a person possessed of these two qualities is deposited in heaven as if carried there." The Blessed One said this meaning. Therein this is said:

"With good morality and with good view;

Whatever man is possessed of these two qualities;

Upon the collapse of the body, the wise one is reborn in heaven."

This meaning too was spoken by the Blessed One, thus have I heard. The sixth.

7. The Discourse on the Ardent

34. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"A monk who is not ardent, monks, who has no moral fear, is incapable of highest enlightenment, incapable of Nibbāna, incapable of the achievement of the unsurpassed freedom from bondage. But a monk who is ardent, monks, who has moral fear, is capable of highest enlightenment, capable of Nibbāna, capable of the achievement of the unsurpassed freedom from bondage." The Blessed One said this meaning. Therein this is said:

"Not ardent, having no moral fear, lazy, lacking in energy;

Whoever is full of sloth and torpor, shameless, disrespectful;

Such a monk is incapable of touching the highest enlightenment.

"But whoever is mindful, prudent, a meditator, ardent, having moral fear, and diligent;

Having cut the fetter of birth and ageing, right here one may touch the unsurpassed highest enlightenment."

This meaning too was spoken by the Blessed One, thus have I heard. The seventh.

8. The First Discourse on Non-Scheming

35. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"This holy life, monks, is not lived for the purpose of deceiving people, nor for the purpose of flattering people, nor for the benefit of material gain, honour and fame, nor thinking 'Thus may people know me.' Rather, monks, this holy life is lived for the purpose of restraint and for the purpose of abandoning." The Blessed One said this meaning. Therein this is said:

"For the purpose of restraint, for the purpose of abandoning, the holy life not based on hearsay;

That Blessed One taught, leading to what is grounded in Nibbāna.

"This is the path followed by the great ones, by the great sages;

Whoever proceeds along it, as taught by the Buddha;

They will make an end of suffering, those who act according to the Teacher's instruction."

This meaning too was spoken by the Blessed One, thus have I heard. The eighth.

9. The Second Discourse on Non-Scheming

36. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"This holy life, monks, is not lived for the purpose of deceiving people, nor for the purpose of flattering people, nor for the benefit of material gain, honour and fame, nor thinking 'Thus may people know me.' Rather, monks, this holy life is lived for the purpose of direct knowledge and for the purpose of full understanding." The Blessed One said this meaning. Therein this is said:

"For the purpose of direct knowledge, for the purpose of full understanding, the holy life not based on hearsay;

That Blessed One taught, leading to what is grounded in Nibbāna.

"This is the path followed by the great ones, by the great sages;

Whoever proceeds along it, as taught by the Buddha;

They will make an end of suffering, those who act according to the Teacher's instruction."

This meaning too was spoken by the Blessed One, thus have I heard. The ninth.

10. The Discourse on Pleasure

37. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Monks, a monk possessed of two qualities dwells in this very life with abundant happiness and pleasure, and the source has been initiated for him for the elimination of mental corruptions. Which two? Spiritual urgency in situations that arouse spiritual urgency, and for one who is spiritually stirred, thorough striving. Monks, a monk possessed of these two qualities dwells in this very life with abundant happiness and pleasure, and the source has been initiated for him for the elimination of mental corruptions." The Blessed One said this meaning. Therein this is said:

"In situations that arouse spiritual urgency, the wise one should indeed be spiritually stirred;

An ardent and prudent monk, having examined through wisdom.

"Thus dwelling, ardent, of peaceful conduct, unagitated;

Devoted to serenity of mind, may he reach the elimination of suffering."

This meaning too was spoken by the Blessed One, thus have I heard. The tenth.

The first chapter is concluded.

Its summary:

Two and Monks, Causing Remorse, Causing Remorse with Others' Welfare;

Ardent, Not Scheming two, With Pleasure - these are ten.

2. The Second Chapter

1. The Discourse on Applied Thought

38. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Monks, two applied thoughts frequently occur to the Tathāgata, the Worthy One, the Perfectly Self-awakened One - the applied thought of security and of solitude. Monks, the Tathāgata delights in non-affliction, is devoted to non-affliction. For that Tathāgata, monks, who delights in non-affliction, who is devoted to non-affliction, this very applied thought frequently occurs - 'By this conduct I do not harm anything, whether moving or still.'

"Monks, the Tathāgata delights in solitude, is devoted to solitude. For that Tathāgata, monks, who delights in solitude, who is devoted to solitude, this very applied thought frequently occurs - 'Whatever was unwholesome, that has been abandoned.'

"Therefore, monks, you too should dwell delighting in non-affliction, devoted to non-affliction. For you, monks, dwelling delighting in non-affliction, devoted to non-affliction, this very applied thought will frequently occur - 'By this conduct we do not harm anything, whether moving or still.'

"Monks, dwell delighting in solitude, devoted to solitude. For you, monks, dwelling delighting in solitude, devoted to solitude, this very applied thought will frequently occur - 'What is unwholesome, what is not abandoned, what should we abandon?'" The Blessed One said this meaning. Therein this is said:

"Two applied thoughts occur to the Tathāgata, the Buddha, who bears the unbearable;

The applied thought of security was first uttered, then seclusion was proclaimed as the second.

"The dispeller of darkness, gone to the far shore, the great sage, who has attained what should be attained, the master, without mental corruptions;

Who has crossed over poison, liberated through the elimination of craving, him indeed, the sage, bearing his final body;

I call him who has abandoned Māra, who has gone beyond ageing.

"Just as one standing on a rocky mountain peak might see the populace all around;

So too, the wise one, having ascended the palace made of the Teaching, the all-seeing one;

Free from sorrow, looks upon the populace sunk in sorrow, overcome by birth and ageing."

This meaning too was spoken by the Blessed One, thus have I heard. The first.

2. The Discourse on the Teaching

39. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"For the Tathāgata, monks, the Worthy One, the Perfectly Self-awakened One, there are two teachings of the Teaching by method. Which two? 'See evil as evil' - this is the first teaching of the Teaching; 'having seen evil as evil, become disenchanted there, become dispassionate, become liberated' - this is the second teaching of the Teaching. For the Tathāgata, monks, the Worthy One, the Perfectly Self-awakened One, these are the two teachings of the Teaching by method." The Blessed One said this meaning. Therein this is said:

"For the Tathāgata, the Buddha, compassionate towards all beings;

See the teaching by method, and two teachings have been proclaimed.

"See this evil, and there too become dispassionate;

Then with dispassionate minds, you will make an end of suffering."

This meaning too was spoken by the Blessed One, thus have I heard. The second.

3. The Discourse on True Knowledge

40. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Ignorance, monks, is the forerunner for the attainment of unwholesome mental states, followed right behind by shamelessness and moral fearlessness; True knowledge, monks, is the forerunner for the attainment of wholesome mental states, followed right behind by shame and moral fear." The Blessed One said this meaning. Therein this is said:

"Whatever unfortunate realms there are, in this world and the next;

All are rooted in ignorance, accumulated by desire and greed.

"But when one has evil desires, is shameless and disrespectful;

From that one produces evil, by that one goes to a realm of misery.

"Therefore, becoming dispassionate towards desire and greed, and ignorance;

A monk arousing true knowledge, should give up all unfortunate realms."

This meaning too was spoken by the Blessed One, thus have I heard. The third.

4. The Discourse on One Declined in Wisdom

41. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Those beings, monks, are thoroughly declined who have declined from noble wisdom. They dwell in suffering in this very life, with vexation, with anguish, with fever; upon the body's collapse at death, an unfortunate realm is to be expected. Those beings, monks, have not declined who have not declined from noble wisdom. They dwell happily in this very life, without vexation, without anguish, without fever; upon the body's collapse at death, a fortunate realm is to be expected." The Blessed One said this meaning. Therein this is said:

"Through decline from wisdom, see the world with its gods;

Settled in mentality-materiality, one imagines 'this is truth'.

"For wisdom is foremost in the world, that which leads to penetration;

By which one rightly understands the utter elimination of birth and existence.

"Gods and humans envy them, the mindful Fully Enlightened Ones;

Those of joyful wisdom, bearing their final bodies."

This meaning too was spoken by the Blessed One, thus have I heard. The fourth.

5. The Discourse on Bright Qualities

42. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"These two bright qualities, monks, protect the world. Which two? Shame and moral fear. If these two bright qualities, monks, did not protect the world, there would be no recognition here of 'mother' or 'mother's sister' or 'maternal uncle's wife' or 'teacher's wife' or 'wives of elders.' The world would fall into confusion like goats and sheep, chickens and pigs, dogs and jackals. But because, monks, these two bright qualities protect the world, therefore there is recognition of 'mother' or 'mother's sister' or 'maternal uncle's wife' or 'teacher's wife' or 'wives of elders.'" The Blessed One said this meaning. Therein this is said:

"For those in whom shame and moral fear are never found at all;

They have deviated from the bright root, going to birth and death.

But those in whom shame and moral fear are always rightly established;

They have grown in the holy life, peaceful, with rebirth eliminated."

This meaning too was spoken by the Blessed One, thus have I heard. The fifth.

6. The Discourse on the Unborn

43. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"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 Blessed One said this meaning. Therein this is said:

"What is born, become, arisen, made, conditioned, unstable;

Conjoined with ageing and death, a seat of disease, perishable.

"Originating from nutriment and craving, it is not fit to delight in that;

Its escape is peaceful, unattainable by mere reasoning, everlasting.

"Unborn, not arisen, sorrowless, stainless, the state;

The cessation of phenomena subject to suffering, the peace of activities is happiness."

This meaning too was spoken by the Blessed One, thus have I heard. The sixth.

7. The Discourse on the Element of Nibbāna

44. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Monks, there are these two elements of Nibbāna. Which two? The element of Nibbāna with residue of clinging and the element of Nibbāna without residue of clinging.

"And what, monks, is the element of Nibbāna with residue of clinging? Here, monks, a monk is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge. His five faculties remain right there, and because of their non-destruction he experiences what is agreeable and disagreeable, he feels pleasure and pain. For him, the elimination of lust, the elimination of hate, the elimination of delusion - this is called, monks, the element of Nibbāna with residue of clinging.

"And what, monks, is the element of Nibbāna without residue of clinging? Here, monks, a monk is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge. For him, right here, monks, all that is felt, not delighted in, will become cool. This is called, monks, the element of Nibbāna without residue of clinging. These, monks, are the two elements of Nibbāna." The Blessed One said this meaning. Therein this is said:

"These two elements of Nibbāna were proclaimed by the one with vision, the independent one, such a one;

For one element pertains to the present life, with residue of clinging, through the extinction of craving for becoming;

But the one without residue of clinging pertains to the future life, wherein all existences cease completely.

"Those who, having understood this unconditioned state, with liberated minds through the extinction of craving for becoming;

They, having attained the essence of the Teaching, delighting in the extinction, such ones have abandoned all existences."

This meaning too was spoken by the Blessed One, thus have I heard. The seventh.

8. The Discourse on Seclusion

45. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Monks, dwell delighting in seclusion, devoted to seclusion, internally engaged in serenity of mind, with meditative absorption not neglected, endowed with insight, ones who develop empty dwellings. For those monks dwelling delighting in seclusion, devoted to seclusion, internally engaged in serenity of mind, with meditative absorption not neglected, endowed with insight, ones who develop empty dwellings, one of two fruits is to be expected: final liberating knowledge in this very life; or, if there is a residue of clinging, non-returning." The Blessed One said this meaning. Therein this is said:

"Those with peaceful minds, prudent, mindful and meditators;

They rightly see the Teaching with insight, without longing for sensual pleasures.

"Peaceful ones delighting in diligence, seeing danger in heedlessness;

They are incapable of decline, they are near to Nibbāna itself."

This meaning too was spoken by the Blessed One, thus have I heard. The eighth.

9. The Discourse on the Benefits of Training

46. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Monks, dwell with training as your benefit, with wisdom as higher, with liberation as core, with mindfulness as authority. For those monks dwelling with training as their benefit, with wisdom as higher, with liberation as core, with mindfulness as authority, one of two fruits is to be expected: final liberating knowledge in this very life; or, if there is a residue of clinging, non-returning." The Blessed One said this meaning. Therein this is said:

"One whose training is complete, whose nature is not subject to decline, for whom wisdom is higher, who sees the end of the destruction of birth;

Him indeed, the sage, bearing his final body, who has abandoned Māra, I call one who has gone beyond ageing.

"Therefore, always delighting in meditative absorption, concentrated, ardent, seeing the end of the destruction of birth;

Having overcome Māra together with his army, monks, become ones who have gone beyond birth and death."

This meaning too was spoken by the Blessed One, thus have I heard. The ninth.

10. The Discourse on Wakefulness

47. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"A monk should dwell awake, monks, mindful, fully aware, concentrated, greatly delighted, and very pure, therein seeing with insight at the right time in wholesome mental states. For a monk dwelling awake, monks, mindful, fully aware, concentrated, greatly delighted, very pure, therein seeing with insight at the right time in wholesome mental states, one of two fruits is to be expected: final liberating knowledge in this very life; or, if there is a residue of clinging, non-returning." The Blessed One said this meaning. Therein this is said:

"You who are awake, listen to this; you who are asleep, awaken;

Wakefulness is better than sleep; there is no fear for the vigilant one.

"Whoever is awake and mindful, fully aware, concentrated, joyful, and very pure;

In proper time, rightly investigating the Teaching, having become unified, he would dispel the darkness.

"Therefore indeed one should cultivate wakefulness, an ardent monk, prudent, an obtainer of meditative absorption;

Having cut the fetter of birth and ageing, right here one may touch the unsurpassed highest enlightenment."

This meaning too was spoken by the Blessed One, thus have I heard. The tenth.

11. The Discourse on Those Bound for the Realm of Misery

48. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Monks, there are these two bound for the realm of misery, doomed to Niraya Hell, without having abandoned this. Which two? Whoever is not a practitioner of the holy life though claiming to be a practitioner of the holy life, and whoever accuses one living the complete and pure holy life with an unfounded charge of not living the holy life. These, monks, are the two bound for the realm of misery, doomed to Niraya Hell, without having abandoned this." The Blessed One said this meaning. Therein this is said:

"A liar goes to hell, and he who having done says 'I do not do';

Both of them, after death, become equal, human beings of low action in the hereafter.

Many wearing the orange robe around their necks, of bad character, unrestrained;

The evil ones, by their evil deeds, are reborn in hell.

Better an iron ball consumed, heated, like a flame of fire;

Than that an immoral one, unrestrained, should consume the country's almsfood."

This meaning too was spoken by the Blessed One, thus have I heard. The eleventh.

12. The Discourse on Wrong View

49. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Monks, obsessed by two wrong views, some gods and humans lag behind, some run beyond; and those with vision see.

"And how, monks, do some lag behind? Monks, gods and humans delight in existence, are devoted to existence, rejoice in existence; when the Teaching for the cessation of existence is being taught, their mind does not spring forward, does not become clear, does not become settled, does not become resolved. Thus, monks, some lag behind.

"And how, monks, do some run beyond? But some, being troubled, ashamed, and disgusted by existence itself, delight in non-existence - 'Since, dear sir, this self upon the body's collapse at death is annihilated and perishes, does not exist after death; this is peaceful, this is sublime, this is exact.' Thus, monks, some run beyond.

"And how, monks, do those with vision see? Here a monk sees what has come to be as what has come to be; having seen what has come to be as what has come to be, he is practising for disenchantment, dispassion, and cessation of what has come to be. Thus, monks, those with vision see." The Blessed One said this meaning. Therein this is said:

"Those who, having seen what has come to be as what has come to be, and the overcoming of what has come to be;

Become liberated in what is as it really is, with the utter elimination of craving for existence.

"He indeed, with full understanding of what has come to be, is free from craving for any kind of existence;

Through the non-existence of what has come to be, a monk does not come to rebirth."

This meaning too was spoken by the Blessed One, thus have I heard. The twelfth.

The second chapter is concluded.

Its summary:

Two Faculties, two Causing Remorse, with Morality the other two;

Having No Moral Fear, Scheming two, and with Causing Emotion - these are ten.

Applied Thoughts, the Teaching, True Knowledge, Wisdom with Phenomenon the fifth;

Unborn, Elements and Dart, Training and with Wakefulness;

And Realm of Misery with View - twenty-two are proclaimed.

The Book of Twos is concluded.

3. The Section of the Threes

1. The First Chapter

1. The Discourse on the Root

50. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are, monks, these three unwholesome roots. What three? Greed is an unwholesome root, hate is an unwholesome root, delusion is an unwholesome root - these, monks, are the three unwholesome roots." The Blessed One said this meaning. Therein this is said:

"Greed and hate and delusion, harm the evil-minded person;

Arisen from oneself, like the fruit destroys the bark-cored tree."

This meaning too was spoken by the Blessed One, thus have I heard. The first.

2. The Discourse on Elements

51. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are these three elements, monks. Which three? Fine-material sphere element, immaterial sphere element, cessation element - these, monks, are the three elements." The Blessed One said this meaning. Therein this is said:

"Having fully understood the fine-material sphere element, not established in the immaterial;

Those who become liberated in cessation, those people are conquerors of death.

"Having touched with the body the Deathless element, without clinging;

Having realised the relinquishment of clinging, without mental corruptions;

The Perfectly Self-awakened One teaches the sorrowless, stainless state."

This meaning too was spoken by the Blessed One, thus have I heard. The second.

3. The First Discourse on Feeling

52. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are these three feelings, monks. Which three? Pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling -

These, monks, are the three feelings." The Blessed One said this meaning. Therein this is said:

"Concentrated, fully aware, mindful, a disciple of the Buddha;

He understands feelings, and the origination of feelings.

"Where these cease, and the path leading to their elimination;

Through the elimination of feelings, a monk is without hunger, attained final Nibbāna."

This meaning too was spoken by the Blessed One, thus have I heard. The third.

4. The Second Discourse on Feeling

53. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are these three feelings, monks. Which three? Pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling. Pleasant feeling, monks, should be seen as suffering; unpleasant feeling should be seen as a dart; neither-unpleasant-nor-pleasant feeling should be seen as impermanent. When, monks, for a monk pleasant feeling has been seen as suffering, unpleasant feeling has been seen as a dart, neither-unpleasant-nor-pleasant feeling has been seen as impermanent; this is called, monks, 'a monk who is noble, seeing rightly, who has cut off craving, turned back the mental fetters, through the complete full realization of conceit has made an end of suffering.'" The Blessed One said this meaning. Therein this is said:

"He who saw pleasure as suffering, saw pain as a dart;

The peaceful neither-unpleasant-nor-pleasant, he saw it as impermanent.

"He indeed is a monk seeing rightly, since therein he becomes liberated;

Peaceful, accomplished through direct knowledge, he indeed is a sage who has gone beyond the bonds."

This meaning too was spoken by the Blessed One, thus have I heard. The fourth.

5. The First Discourse on Search

54. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are these three searches, monks. Which three? Sensual seeking, seeking existence, seeking the holy life - these, monks, are the three searches." The Blessed One said this meaning. Therein this is said:

"Concentrated, fully aware, mindful, a disciple of the Buddha;

He understands searches, and the origination of searches.

"Where these cease, and the path leading to their elimination;

Through the elimination of searches, a monk is without hunger, attained final Nibbāna."

This meaning too was spoken by the Blessed One, thus have I heard. The fifth.

6. The Second Discourse on Search

55. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Sensual seeking, seeking existence, together with seeking the holy life;

Thus adherence to truth, standpoints for views accumulated.

"For one dispassionate towards all lust, liberated through the elimination of craving;

Searches have been relinquished, standpoints for views have been uprooted;

Through the elimination of searches, a monk is desireless, free from doubt."

This meaning too was spoken by the Blessed One, thus have I heard. The sixth.

7. The First Discourse on Mental Corruptions

56. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are these three mental corruptions, monks. Which three? Mental corruption of sensuality, mental corruption of existence, mental corruption of ignorance - these, monks, are the three mental corruptions." The Blessed One said this meaning. Therein this is said:

"Concentrated, fully aware, mindful, a disciple of the Buddha;

He understands mental corruptions, and the origination of mental corruptions.

"Where these cease, and the path leading to their elimination;

Through the elimination of mental corruptions, a monk is without hunger, attained final Nibbāna."

This meaning too was spoken by the Blessed One, thus have I heard. The seventh.

8. The Second Discourse on Mental Corruptions

57. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"One for whom the mental corruption of sensuality is eliminated, and ignorance has faded away;

The mental corruption of existence is exhausted, free, without clinging;

Bears his final body, having conquered Māra with his army."

This meaning too was spoken by the Blessed One, thus have I heard. The eighth.

9. The Discourse on Craving

58. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are these three cravings, monks. Which three? Sensual craving, craving for existence, craving for non-existence - these, monks, are the three cravings." The Blessed One said this meaning. Therein this is said:

"Bound by the bond of craving, with minds attached to any kind of existence;

Those people bound by Māra's bonds, not attaining security from bondage;

Beings go to the round of rebirths, going to birth and death.

"But those who, having abandoned craving, are free from craving for any kind of existence;

They indeed have gone beyond in the world, those who have attained the elimination of mental corruptions."

This meaning too was spoken by the Blessed One, thus have I heard. The ninth.

10. The Discourse on the Realm of Māra

59. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Monks, a monk possessed of three qualities, having passed beyond the realm of Māra, shines like the sun. With which three? Here, monks, a monk is endowed with the aggregate of morality of one beyond training, is endowed with the aggregate of concentration of one beyond training, is endowed with the aggregate of wisdom of one beyond training - Monks, a monk possessed of these three qualities, having passed beyond the realm of Māra, shines like the sun." The Blessed One said this meaning. Therein this is said:

"Morality, concentration, and wisdom, for whom these are well developed;

Having passed beyond the realm of Māra, shines like the sun."

This meaning too was spoken by the Blessed One, thus have I heard. The tenth.

The first chapter is concluded.

Its summary:

Root, element, then feeling two, search and two, mental corruptions two;

From craving and then from the realm of Māra, they call the first chapter liberated.

2. The Second Chapter

1. The Discourse on Ways of Making Merit

60. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are, monks, these three ways of making merit. What three? The way of making merit consisting of giving, the way of making merit consisting of morality, the way of making merit consisting of meditation. These, monks, are the three ways of making merit." The Blessed One said this meaning. Therein this is said:

"He should train in merit alone, which has extensive results, yielding happiness;

He should develop giving and righteous conduct, and a mind of friendliness.

"Having developed these three qualities, which give rise to happiness;

The wise one is reborn in a world of happiness, free from affliction."

This meaning too was spoken by the Blessed One, thus have I heard. The first.

2. The Discourse on the Eye

61. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are, monks, these three eyes. What three? The physical eye, the divine eye, the eye of wisdom - these, monks, are the three eyes." The Blessed One said this meaning. Therein this is said:

"The physical eye, the divine eye, the eye of wisdom unsurpassed;

These three eyes, the highest of men declared.

"The arising of the physical eye is the path to the divine eye;

When knowledge arose, the eye of wisdom unsurpassed;

By the attainment of which eye, one is freed from all suffering."

This meaning too was spoken by the Blessed One, thus have I heard. The second.

3. The Discourse on the Faculties

62. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are, monks, these three faculties. What three? The faculty of 'I shall know the unknown', the faculty of final knowledge, the faculty of one who has final knowledge - these, monks, are the three faculties." The Blessed One said this meaning. Therein this is said:

"For a trainee who is training, following the straight path;

First is knowledge in destruction, then final knowledge immediately after.

"Then for one liberated through final knowledge, there is indeed knowledge for such a one;

'Unshakable is my liberation' - through the destruction of the fetters of existence.

"He indeed is accomplished in faculties, peaceful, delighting in the state of peace;

Bears his final body, having conquered Māra with his army."

This meaning too was spoken by the Blessed One, thus have I heard. The third.

4. The Discourse on Periods of Time

63. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are these three periods, monks. Which three? The past period, the future period, the present period - these, monks, are the three periods." The Blessed One said this meaning. Therein this is said:

"Beings have perception of what can be expressed, they are established in what can be expressed;

Not fully understanding what can be expressed, they come under the bond of Death.

"But having fully understood what can be expressed, one does not imagine a speaker;

Deliverance is touched by the mind, the unsurpassed state of peace.

"He indeed is accomplished in what can be expressed, peaceful, delighting in the state of peace;

One who uses discrimination, established in the Teaching, one who has attained the highest knowledge does not come to reckoning."

This meaning too was spoken by the Blessed One, thus have I heard. The fourth.

5. The Discourse on Misconduct

64. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are, monks, these three kinds of misconduct. What three? Bodily misconduct, verbal misconduct, mental misconduct - these, monks, are the three kinds of misconduct." The Blessed One said this meaning. Therein this is said:

Having done bodily misconduct, and verbal misconducts;

Having done mental misconduct, and whatever else is connected with hate.

Not having done wholesome action, having done much unwholesome;

Upon the collapse of the body, the unwise one is reborn in hell."

This meaning too was spoken by the Blessed One, thus have I heard. The fifth.

6. The Discourse on Good Conduct

65. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are, monks, these three kinds of good conduct. What three? Bodily good conduct, good verbal conduct, good mental conduct - these, monks, are the three kinds of good conduct." The Blessed One said this meaning. Therein this is said:

"Having abandoned bodily misconduct, and verbal misconducts;

Having abandoned mental misconduct, and whatever else is connected with hate.

Not having done unwholesome action, having done much wholesome;

Upon the collapse of the body, the wise one is reborn in heaven."

This meaning too was spoken by the Blessed One, thus have I heard. The sixth.

7. The Discourse on Purity

66. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are, monks, these three purities. What three? Bodily purity, verbal purity, mental purity - these, monks, are the three purities." The Blessed One said this meaning. Therein this is said:

"Pure in body, pure in speech, pure in mind, without mental corruptions;

Pure, accomplished in purity, they call him one who has abandoned all."

This meaning too was spoken by the Blessed One, thus have I heard. The seventh.

8. The Discourse on Moral Perfection

67. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are, monks, these three moral perfections. What three? Bodily moral perfection, verbal moral perfection, mental moral perfection - these, monks, are the three moral perfections." The Blessed One said this meaning. Therein this is said:

"A sage in body, a sage in speech, a sage in mind, without mental corruptions;

A sage accomplished in moral perfection, they call him one who has washed away evil."

This meaning too was spoken by the Blessed One, thus have I heard. The eighth.

9. The First Discourse on Lust

68. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"For whoever, monks, lust has not been abandoned, hate has not been abandoned, delusion has not been abandoned - this one is called, monks, 'bound by Māra, the snare of Māra is fastened on him, subject to be done with as wished by the Evil One'. For whoever, monks, lust has been abandoned, hate has been abandoned, delusion has been abandoned - this one is called, monks, 'unbound by Māra, the snare of Māra is cast off, not subject to be done with as wished by the Evil One'." The Blessed One said this meaning. Therein this is said:

"One for whom lust and hate and ignorance have faded away;

That one among those with developed selves, become supreme, a Tathāgata;

A Buddha who has gone beyond enmity and fear, they call him one who has abandoned all."

This meaning too was spoken by the Blessed One, thus have I heard. The ninth.

10. The Second Discourse on Lust

69. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"For whoever, monks, whether monk or nun, lust has not been abandoned, hate has not been abandoned, delusion has not been abandoned - this one is called, monks, one who has not 'crossed the ocean with its waves, with its billows, with its whirlpools, with its ferocious creatures, with its demons'. For whoever, monks, whether monk or nun, lust has been abandoned, hate has been abandoned, delusion has been abandoned - this one is called, monks, one who has 'crossed the ocean with its waves, with its billows, with its whirlpools, with its ferocious creatures, with its demons, one who has crossed over, gone beyond, the brahmin stands on dry ground'." The Blessed One said this meaning. Therein this is said:

"One for whom lust and hate and ignorance have faded away;

He has crossed over this ocean with its ferocious creatures, with its demons, with its fearful waves, difficult to cross.

"Gone beyond attachment, having abandoned death, without clinging, he has abandoned suffering for non-rebirth;

He has passed away, he does not come to be measured, he has deluded the King of Death, I say."

This meaning too was spoken by the Blessed One, thus have I heard. The tenth.

The second chapter is concluded.

Its summary:

Merit, eye, then faculties, period and temperament, two on grief;

Sage, then two on lust, again they call the second chapter the highest.

3. The Third Chapter

1. The Discourse on One with Wrong View

70. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"I have seen, monks, beings endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views. Upon the body's collapse at death, they have arisen in a realm of misery, an unfortunate realm, a nether world, in hell.

"But this, monks, I do not say having heard it from another ascetic or brahmin. I have seen, monks, beings endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views. Upon the body's collapse at death, they have arisen in a realm of misery, an unfortunate realm, a nether world, in hell. But rather, monks, whatever I myself have known, myself have seen, myself have understood, that alone I say.

"Having directed the mind wrongly, having spoken speech wrongly;

Having done actions wrongly, with the body here, a person.

"Of little learning, a doer of demerit, in this short life here;

Upon the collapse of the body, the unwise one is reborn in hell."

This meaning too was spoken by the Blessed One, thus have I heard. The first.

2. The Discourse on One with Right View

71. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"I have seen, monks, beings endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, not revilers of the noble ones, holding right views, undertaking actions based on right views. Upon the body's collapse at death, they have arisen in a fortunate realm, in a heavenly world.

"But this, monks, I do not say having heard it from another ascetic or brahmin. I have seen, monks, beings endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, not revilers of the noble ones, holding right views, undertaking actions based on right views. Upon the body's collapse at death, they have arisen in a fortunate realm, in a heavenly world. But rather, monks, whatever I myself have known, myself have seen, myself have understood, that alone I say.

"Having directed the mind rightly, having spoken speech rightly;

Having done actions rightly, with the body here, a person.

"Very learned, a doer of merit, in this short life here;

Upon the collapse of the body, the wise one is reborn in heaven."

This meaning too was spoken by the Blessed One, thus have I heard. The second.

3. The Discourse on Escape

72. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are these three elements leading to escape, monks. Which three? The escape from sensual pleasures is this, namely renunciation; the escape from material form is this, namely the immaterial; but whatever has come to be, is conditioned, dependently arisen, cessation is its escape - these, monks, are the three elements leading to escape." The Blessed One said this meaning. Therein this is said:

"Having known the escape from sensual pleasures, and the overcoming of material form;

Touching the stilling of all activities, ardent always.

"He indeed is a monk seeing rightly, since therein he becomes liberated;

Peaceful, accomplished through direct knowledge, he indeed is a sage who has gone beyond the bonds."

This meaning too was spoken by the Blessed One, thus have I heard. The third.

4. The Discourse on More Calmed

73. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Monks, the immaterial states are more peaceful than material states, cessation is more peaceful than the immaterial states." The Blessed One said this meaning. Therein this is said:

"Those beings who have gone to form, and those who abide in the formless;

Not knowing cessation, they are ones who come to rebirth.

"But those who, having fully understood form, are not established in the formless;

Those who become liberated in cessation, those people are conquerors of death.

"Having touched with the body the Deathless element, without clinging;

Having realised the relinquishment of clinging, without mental corruptions;

The Perfectly Self-awakened One teaches the sorrowless, stainless state."

This meaning too was spoken by the Blessed One, thus have I heard. The fourth.

5. The Son Discourse

74. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are these three sons existing and found in the world, monks. Which three? One who surpasses, one who follows, and one who is lowborn.

"And how, monks, is a son one who surpasses? Here, monks, a son's mother and father have not gone for refuge to the Buddha, have not gone for refuge to the Teaching, have not gone for refuge to the Community; they do not abstain from killing living beings, do not abstain from taking what is not given, do not abstain from sexual misconduct, do not abstain from lying, do not abstain from spirits, liquor and intoxicants that cause negligence, they are immoral, of bad character. But their son has gone for refuge to the Buddha, gone for refuge to the Teaching, gone for refuge to the Community; he abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, abstains from spirits, liquor and intoxicants that cause negligence, he is moral, of good character. Thus, monks, a son is one who surpasses.

"And how, monks, is a son one who follows? Here, monks, a son's mother and father have gone for refuge to the Buddha, gone for refuge to the Teaching, gone for refuge to the Community; they abstain from killing living beings, abstain from taking what is not given, abstain from sexual misconduct, abstain from lying, abstain from spirits, liquor and intoxicants that cause negligence, they are moral, of good character. Their son too has gone for refuge to the Buddha, gone for refuge to the Teaching, gone for refuge to the Community; he abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, abstains from spirits, liquor and intoxicants that cause negligence, he is moral, of good character. Thus, monks, a son is one who follows.

"And how, monks, is a son lowborn? Here, monks, a son's mother and father have gone for refuge to the Buddha, gone for refuge to the Teaching, gone for refuge to the Community; they abstain from killing living beings, abstain from taking what is not given, abstain from sexual misconduct, abstain from lying, abstain from spirits, liquor and intoxicants that cause negligence, they are moral, of good character. But their son has not gone for refuge to the Buddha, has not gone for refuge to the Teaching, has not gone for refuge to the Community; he does not abstain from killing living beings, does not abstain from taking what is not given, does not abstain from sexual misconduct, does not abstain from lying, does not abstain from spirits, liquor and intoxicants that cause negligence, he is immoral, of bad character. Thus, monks, a son is lowborn. These, monks, are the three sons existing and found in the world." The Blessed One said this meaning. Therein this is said:

"The wise wish for a son who surpasses or one who follows;

They do not wish for one who is lowborn, who is a destroyer of the family.

"These indeed are sons in the world, those who become lay followers;

Accomplished in faith and morality, bountiful, free from avarice;

Like the moon released from a mass of clouds, they shine in assemblies."

This meaning too was spoken by the Blessed One, thus have I heard. The fifth.

6. The Discourse on Rainless

75. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Monks, there are these three persons existing and found in the world. Which three? One like a rainless cloud, one who rains locally, one who rains everywhere.

"And how, monks, is a person like a rainless cloud? Here, monks, a certain person is not a giver to anyone at all - to ascetics, brahmins, the poor, travellers, paupers, and beggars - of food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. Thus, monks, a person is like a rainless cloud.

"And how, monks, is a person one who rains locally? Here, monks, a certain person is a giver to some, not a giver to some - to ascetics, brahmins, the poor, travellers, paupers, and beggars - of food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. Thus, monks, a person is one who rains locally.

"And how, monks, is a person one who rains everywhere? Here, monks, a certain person gives to all - to ascetics, brahmins, the poor, travellers, paupers, and beggars - food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. Thus, monks, a person is one who rains everywhere. These, monks, are the three persons existing and found in the world." The Blessed One said this meaning. Therein this is said:

"Not to ascetics, not to brahmins, not to the poor, travellers, and paupers;

Having obtained, he does not share food, drink, and nourishment;

Him indeed they call like a rainless cloud, that lowest of men.

"To some he does not give, to some he offers;

Him indeed the wise people call one who rains locally.

"A man of pleasant speech, compassionate to all beings;

Rejoicing, he distributes, he says 'Give, give!'

"Just as a cloud, having thundered, having roared, rains down;

It fills the high ground and the low, overflowing with water.

"Just so here a certain person is such;

Having gathered righteously wealth obtained through effort;

He satisfies with food and drink the paupers who have rightly arrived."

This meaning too was spoken by the Blessed One, thus have I heard. The sixth.

7. The Discourse on Longing for Happiness

76. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Monks, a wise person desiring these three kinds of happiness should guard morality. What three? Thinking 'May praise come to me', a wise person should guard morality; thinking 'May wealth arise for me', a wise person should guard morality; thinking 'Upon the body's collapse at death, I will be reborn in a fortunate realm, in a heavenly world', a wise person should guard morality. These, monks, are the three kinds of happiness desiring which a wise person should guard morality." The Blessed One said this meaning. Therein this is said:

"The wise one should guard morality, desiring three kinds of happiness;

Praise and gain of wealth, and after death, rejoicing in heaven.

"Even if one does no evil oneself, if one associates with one who does;

One becomes suspected in evil, and disrepute grows regarding him.

"Whatever kind of friend one makes, whatever kind one associates with;

One indeed becomes such, for such is living together.

"One associating with one who associates, touched by one touching another;

Like a poisoned arrow in a quiver, it taints the untainted;

Fearing defilement, the wise one should never be a friend of the evil.

"Whatever man wraps a rotten fish with the tip of kusa grass;

Even the kusa grass smells rotten, thus is association with fools.

"Whatever man wraps tagara incense with a leaf;

Even the leaves smell fragrant, thus is association with the wise.

"Therefore, like a leaf-container, knowing one's own outcome;

One should not associate with the bad, the wise one should associate with the good;

The bad lead to hell, the good bring one to a good destination."

This meaning too was spoken by the Blessed One, thus have I heard. The seventh.

8. The Discourse on Fragile

77. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"This body, monks, is fragile, consciousness is subject to fading away, all clingings are impermanent, suffering, subject to change." The Blessed One said this meaning. Therein this is said:

"Having known the body as fragile, and consciousness as subject to fading away;

Having seen fear in clingings, he has gone beyond birth and death;

Having attained the supreme peace, one with a developed self awaits the time."

This meaning too was spoken by the Blessed One, thus have I heard. The eighth.

9. The Discourse on Comparing Elements

78. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"According to element, monks, beings flow together and meet with beings. Beings of inferior disposition flow together and meet with beings of inferior disposition; beings of good disposition flow together and meet with beings of good disposition.

"In the past too, monks, according to element beings flowed together and met with beings. Beings of inferior disposition flowed together and met with beings of inferior disposition; beings of good disposition flowed together and met with beings of good disposition.

"In the future too, monks, according to element beings will flow together and meet with beings. Beings of inferior disposition will flow together and meet with beings of inferior disposition; beings of good disposition will flow together and meet with beings of good disposition.

"At present too, monks, in this present time, according to element beings flow together and meet with beings. Beings of inferior disposition flow together and meet with beings of inferior disposition; beings of good disposition flow together and meet with beings of good disposition." The Blessed One said this meaning. Therein this is said:

"From bonding, craving is born; by aloofness from society it is cut off;

Just as one might sink in the great ocean, having climbed onto a small piece of wood.

"Thus, having associated with the lazy, even one living well sinks;

Therefore one should avoid him, the lazy one of inferior energy.

"With the secluded noble ones, with the resolute meditators;

With those constantly putting forth strenuous energy, with the wise ones, one should live together."

This meaning too was spoken by the Blessed One, thus have I heard. The ninth.

10. The Discourse on Decline

79. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are these three things, monks, that lead to the decline of a monk who is a learner. Which three? Here, monks, a monk who is a learner delights in work, is devoted to work, is given to delight in work; delights in talk, is devoted to talk, is given to delight in talk; delights in sleep, is devoted to sleep, is given to delight in sleep. These, monks, are the three things that lead to the decline of a monk who is a learner.

"There are these three things, monks, that lead to the non-decline of a monk who is a learner. Which three? Here, monks, a monk who is a learner does not delight in work, is not devoted to work, is not given to delight in work; does not delight in talk, is not devoted to talk, is not given to delight in talk; does not delight in sleep, is not devoted to sleep, is not given to delight in sleep. These, monks, are the three things that lead to the non-decline of a monk who is a learner." The Blessed One said this meaning. Therein this is said:

"Delighting in work, delighting in talk, delighting in sleep, and agitated;

Such a monk is incapable of touching the highest enlightenment.

"Therefore, for one with few duties, with little torpor, unagitated;

Such a monk is capable of touching the highest enlightenment."

This meaning too was spoken by the Blessed One, thus have I heard. The tenth.

The third chapter is concluded.

Its summary:

Two Views, Escape, Form, Son, and with Rainless;

Happiness, Brittle, Element, with Decline - these are ten.

4. The Fourth Chapter

1. The Discourse on Applied Thought

80. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are these three unwholesome thoughts, monks. Which three? Thought connected with not being despised, thought connected with material gain, honour and fame, thought connected with compassion for others. These, monks, are the three unwholesome thoughts." The Blessed One said this meaning. Therein this is said:

"One connected with not being despised, having respect for material gain and honour;

Rejoicing together with colleagues, is far from the destruction of fetters.

"But whoever, having abandoned sons and cattle, and possessions in marriage;

Such a monk is capable of touching the highest enlightenment."

This meaning too was spoken by the Blessed One, thus have I heard. The first.

2. The Honour Discourse

81. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"I have seen, monks, beings overpowered by honour, with mind consumed, upon the body's collapse at death, arisen in a realm of misery, an unfortunate realm, a nether world, in hell.

"I have seen, monks, beings overpowered by dishonour, with mind consumed, upon the body's collapse at death, arisen in a realm of misery, an unfortunate realm, a nether world, in hell.

"I have seen, monks, beings overpowered by honour and dishonour, by both of these, with mind consumed, upon the body's collapse at death, arisen in a realm of misery, an unfortunate realm, a nether world, in hell.

"But this, monks, I do not say having heard it from another ascetic or brahmin; but rather, monks, whatever I myself have known, myself have seen, myself have understood, that alone I say.

"I have seen, monks, beings overpowered by honour, with mind consumed, upon the body's collapse at death, arisen in a realm of misery, an unfortunate realm, a nether world, in hell.

"I have seen, monks, beings overpowered by dishonour, with mind consumed, upon the body's collapse at death, arisen in a realm of misery, an unfortunate realm, a nether world, in hell.

"For one being honoured, or by dishonour, or by both;

Whose concentration does not waver, of one dwelling in diligence.

"That meditator, acting continuously, subtle, one who sees with insight into views;

Delighting in the elimination of clinging, they call a good person."

This meaning too was spoken by the Blessed One, thus have I heard. The second.

3. The Discourse on the Sound of the Gods

82. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are these three sounds of the gods that emanate among the gods from time to time, on occasion. Which three? At the time, monks, when a noble disciple, having shaved off his hair and beard, having put on ochre robes, intends to go forth from home into homelessness, at that time a sound of the gods emanates among the gods – 'This noble disciple intends for battle with Māra.' This, monks, is the first sound of the gods that emanates among the gods from time to time, on occasion.

"Furthermore, monks, at the time when a noble disciple dwells devoted to the pursuit of development of the seven qualities conducive to enlightenment, at that time a sound of the gods emanates among the gods – 'This noble disciple is fighting a battle with Māra.' This, monks, is the second sound of the gods that emanates among the gods from time to time, on occasion.

"Furthermore, monks, at the time when a noble disciple, 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, at that time a sound of the gods emanates among the gods – 'This noble disciple, victorious in battle, having conquered that very battlefield, dwells there.' This, monks, is the third sound of the gods that emanates among the gods from time to time, on occasion. These, monks, are the three sounds of the gods that emanate among the gods from time to time, on occasion." The Blessed One said this meaning. Therein this is said:

"Having seen the disciple of the Perfectly Self-awakened One, victorious in battle,

Even the deities pay homage to the great one, free from timidity.

"Homage to you, thoroughbred among men, you who overcame what is hard to conquer;

Having conquered the army of Death, unobstructed through deliverance.

"Thus indeed the deities pay homage to one who has attained the goal in mind;

For they do not see that in him by which he might come under the power of Death."

This meaning too was spoken by the Blessed One, thus have I heard. The third.

4. The Discourse on the Five Advanced Signs

83. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"When, monks, a god from the host of gods is subject to pass away, five advanced signs become manifest for him - garlands wither, garments become soiled, sweat emits from the armpits, ugliness comes upon the body, and the god does not delight in his own divine seat. Then, monks, the gods, having understood 'this young god is subject to pass away', give thanks with three statements - 'From here, friend, go to a good destination; having gone to a good destination, obtain a well-gained gain; having obtained a well-gained gain, become firmly established.'"

When this was said, a certain monk said this to the Blessed One - "What indeed, venerable sir, is reckoned as going to a good destination for the gods; and what, venerable sir, is reckoned as a well-gained gain for the gods; and what, venerable sir, is reckoned as being firmly established for the gods?"

"Human existence, monk, is reckoned as going to a good destination for the gods; that being a human being, one obtains faith in the Teaching and discipline proclaimed by the Tathāgata. This, monk, is reckoned as a well-gained gain for the gods; and that faith of his is settled, rooted, established, firm, unshakeable by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world. This, monk, is reckoned as being firmly established for the gods." The Blessed One said this meaning. Therein this is said:

"When a god from the host of gods passes away through the exhaustion of life span;

Three sounds emanate, of the gods giving thanks.

"'From here, friend, go to a good destination, to the company of human beings;

Having become a human being, in the Good Teaching, obtain unsurpassed faith.

"'May that faith of yours, when settled, be rooted, established;

Unshakeable for as long as life lasts, in the Good Teaching well proclaimed.

"'Having abandoned bodily misconduct, and verbal misconducts;

Having abandoned mental misconduct, and whatever else is connected with hate.

"'Having done wholesome by body, much wholesome by speech;

Having done wholesome by mind, immeasurable, without clinging.

"'Then having made much merit leading to acquisition, through giving;

Establish other mortals too in the Good Teaching, in the holy life.'

"With this compassion, when the gods knew the god;

They give thanks to the one passing away: 'Come, god, again and again.'"

This meaning too was spoken by the Blessed One, thus have I heard. The fourth.

5. The Discourse on the Welfare of Many People

84. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"These three persons, arising in the world, arise 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. Which three? Here, monks, a Tathāgata arises in the world, a Worthy One, a Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. This, monks, is the first person arising in the world who arises 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.

"Furthermore, monks, a disciple of that very Teacher is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. This, monks, is the second person arising in the world who arises 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.

"Furthermore, monks, a disciple of that very Teacher is a learner, one who practises, very learned, endowed with morality. He too teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. This, monks, is the third person arising in the world who arises 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. These, monks, are the three persons arising in the world who arise 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." The Blessed One said this meaning. Therein this is said:

"The Teacher indeed is the first great sage in the world, his disciple following him is one with a developed self;

Then another, a learner who practises, very learned, endowed with morality.

"These three are the best among gods and humans, light-bringers, proclaiming the Teaching;

They open the door to the Deathless, they release this generation from the mental bonds.

"Those who follow the path well taught by the unsurpassed caravan leader;

Right here they make an end of suffering, those who are heedful in the Fortunate One's Dispensation."

This meaning too was spoken by the Blessed One, thus have I heard. The fifth.

6. The Discourse on One Observing Foulness

85. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Monks, dwell observing foulness in the body; and let mindfulness of breathing be well established internally in front of you; dwell observing impermanence in all activities. For those dwelling observing foulness in the body, monks, whatever underlying tendency to lust regarding the element of beauty, that is abandoned. When mindfulness of breathing is well established internally in front, whatever external applied thoughts dwelling in tendencies that are conducive to vexation, they do not exist. For those dwelling observing impermanence in all activities, whatever ignorance there is, that is abandoned; whatever true knowledge there is, that arises." The Blessed One said this meaning. Therein this is said:

"Observing foulness in the body, mindful of breathing;

Seeing the stilling of all activities, ardent always.

"He indeed is a monk seeing rightly, since therein he becomes liberated;

Peaceful, accomplished through direct knowledge, he indeed is a sage who has gone beyond the bonds."

This meaning too was spoken by the Blessed One, thus have I heard. The sixth.

7. The Discourse on One Practicing in Conformity with the Teaching

86. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"For a monk practicing in conformity with the Teaching, this is in conformity with the Teaching for the explanation - when speaking as 'one practicing in conformity with the Teaching', he speaks only the Teaching, not what is contrary to the Teaching; or when thinking, he thinks only thoughts in accordance with the Teaching, not thoughts contrary to the Teaching; or else, having avoided both of those, he dwells equanimous, mindful and fully aware." The Blessed One said this meaning. Therein this is said:

"Delighting in the Teaching, devoted to the Teaching, reflecting on the Teaching;

A monk remembering the Teaching does not fall away from the Good Teaching.

"Whether walking or standing, sitting or lying down;

Calming the mind internally, one attains peace itself."

This meaning too was spoken by the Blessed One, thus have I heard. The seventh.

8. The Discourse on Blinding

87. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are these three unwholesome thoughts, monks, that are blinding, causing lack of vision, causing not knowing, suppressing wisdom, connected with vexation, not leading to Nibbāna. Which three? Sensual thought, monks, is blinding, causes lack of vision, causes not knowing, suppresses wisdom, is connected with vexation, does not lead to Nibbāna. Thought of anger, monks, is blinding, causes lack of vision, causes not knowing, suppresses wisdom, is connected with vexation, does not lead to Nibbāna. Thought of violence, monks, is blinding, causes lack of vision, causes not knowing, suppresses wisdom, is connected with vexation, does not lead to Nibbāna. These, monks, are the three unwholesome thoughts that are blinding, causing lack of vision, causing not knowing, suppressing wisdom, connected with vexation, not leading to Nibbāna.

"There are these three wholesome thoughts, monks, that are not blinding, giving vision, giving knowledge, increasing wisdom, not connected with vexation, leading to Nibbāna. Which three? Thought of renunciation, monks, is not blinding, gives vision, gives knowledge, increases wisdom, is not connected with vexation, leads to Nibbāna. Thought of non-anger, monks, is not blinding, gives vision, gives knowledge, increases wisdom, is not connected with vexation, leads to Nibbāna. Thought of non-violence, monks, is not blinding, gives vision, gives knowledge, increases wisdom, is not connected with vexation, leads to Nibbāna. These, monks, are the three wholesome thoughts that are not blinding, giving vision, giving knowledge, increasing wisdom, not connected with vexation, leading to Nibbāna." The Blessed One said this meaning. Therein this is said:

"One should think the three wholesome thoughts, but should remove the three unwholesome;

He indeed calms the thoughts and their accompanying sustained thoughts, like rain settles dust that has been raised up;

He indeed, with a mind of stilled thoughts, right here attains the state of peace."

This meaning too was spoken by the Blessed One, thus have I heard. The eighth.

9. The Discourse on the Inner Stain

88. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are these three inner stains, inner enemies, inner foes, inner murderers, inner adversaries, monks. Which three? Greed, monks, is an inner stain, an inner enemy, an inner foe, an inner murderer, an inner adversary. Hate, monks, is an inner stain, an inner enemy, an inner foe, an inner murderer, an inner adversary. Delusion, monks, is an inner stain, an inner enemy, an inner foe, an inner murderer, an inner adversary. These, monks, are the three inner stains, inner enemies, inner foes, inner murderers, inner adversaries." The Blessed One said this meaning. Therein this is said:

"Greed is a producer of harm, greed is an agitator of the mind;

The danger born from within, that people do not understand.

"One who is greedy does not know benefit, one who is greedy does not see the Teaching;

Then there is deep darkness, when greed overcomes a man.

"But whoever, having abandoned greed, does not covet what leads to greed;

Greed is abandoned from him, like a water drop from a lotus.

"Hate is a producer of harm, hate is an agitator of the mind;

The danger born from within, that people do not understand.

"One who is hateful does not know benefit, one who is hateful does not see the Teaching;

Then there is deep darkness, when hate overcomes a man.

"But whoever, having abandoned hate, does not become corrupted towards what leads to hate;

Hate is abandoned from him, like a palm fruit from its stalk.

"Delusion is a producer of harm, delusion is an agitator of the mind;

The danger born from within, that people do not understand.

"One who is deluded does not know benefit, one who is deluded does not see the Teaching;

Then there is deep darkness, when delusion overcomes a man.

"But whoever, having abandoned delusion, does not become deluded towards what leads to delusion;

He dispels all delusion, like the sun at its rising dispels darkness."

This meaning too was spoken by the Blessed One, thus have I heard. The ninth.

10. The Discourse on Devadatta

89. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Monks, overcome by three bad qualities, with mind consumed, Devadatta is bound for the realm of misery, doomed to hell, will remain there for a cosmic cycle, incurable. With which three? By evil desire, monks, overcome, with mind consumed, Devadatta is bound for the realm of misery, doomed to hell, will remain there for a cosmic cycle, incurable. By evil friendship, monks, overcome, with mind consumed, Devadatta is bound for the realm of misery, doomed to hell, will remain there for a cosmic cycle, incurable. When there was still more to be done, he stopped midway with a trifling specific attainment. By these three bad qualities, monks, overcome, with mind consumed, Devadatta is bound for the realm of misery, doomed to hell, will remain there for a cosmic cycle, incurable." The Blessed One said this meaning. Therein this is said:

"May no one in the world ever arise with evil desires;

Know by this too what is the destination of those with evil desires.

"Designated as wise, esteemed as self-developed;

Standing as if blazing with fame, renowned as Devadatta.

"He, having practised measuring himself, having attacked that Tathāgata;

Reached the Avīci hell, with four doors, terrifying.

"For whoever would betray one who is not hateful, who does no evil deed;

That very evil touches him, the one with hateful mind, disrespectful.

"Whoever would think to pollute the ocean with a pot of poison;

He could not pollute it by that, for the ocean is vast and fearsome.

"Just so, whoever harms the Tathāgata by accusation;

One who has gone the right way, with peaceful mind - the accusation does not take root in him.

"One should make such a one a friend, and the wise one should associate with him;

Following whose path, a monk may reach the elimination of suffering."

This meaning too was spoken by the Blessed One, thus have I heard. The tenth.

The fourth chapter is concluded.

Its summary:

Applied thought, honour, sound, passing away, world, foulness;

Teaching, darkness, stain - with Devadatta, these are ten.

5. The Fifth Chapter

1. The Discourse on Supreme Confidence

90. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are these three supreme confidences, monks. Which three? As far as there are beings, monks, whether footless or two-footed or four-footed or many-footed, whether material or immaterial, whether percipient or non-percipient or neither-percipient-nor-non-percipient, the Tathāgata is declared the foremost among them, the Worthy One, the Perfectly Self-awakened One. Those, monks, who are devoted to the Buddha, they are devoted to the foremost. And for those devoted to the foremost, the foremost result comes to be.

As far as there are phenomena, monks, whether conditioned or unconditioned, dispassion is declared the foremost among them, that is to say, the crushing of vanity, the removal of thirst, the uprooting of attachment, the cutting off of the round of existence, the elimination of craving, dispassion, cessation, Nibbāna. Those, monks, who are devoted to the phenomenon of dispassion, they are devoted to the foremost. And for those devoted to the foremost, the foremost result comes to be.

As far as there are communities or groups, monks, the Community of the Tathāgata's disciples is declared the foremost among them, that is to say, the four pairs of persons, the eight individual persons; this Community of the Blessed One's disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. Those, monks, who are devoted to the Community, they are devoted to the foremost. And for those devoted to the foremost, the foremost result comes to be. These, monks, are the three supreme confidences." The Blessed One said this meaning. Therein this is said:

"For those indeed devoted to the foremost, who understand the foremost Teaching;

For those devoted to the foremost Buddha, worthy of offerings, unsurpassed.

For those devoted to the foremost Teaching, the happiness of dispassion and peace;

For those devoted to the foremost Community, the unsurpassed field of merit.

For those giving gifts to the foremost, the foremost merit increases;

The foremost life span and beauty, fame, renown, happiness, and strength.

The wise one, a giver to the foremost, concentrated on the foremost Teaching;

Whether become a god or a human, having attained the foremost, rejoices."

This meaning too was spoken by the Blessed One, thus have I heard. The first.

2. The Discourse on Livelihood

91. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"This is the lowest of livelihoods, monks, that is to say, going for alms. This is a curse in the world, monks: 'You wander about as an almsman with bowl in hand.' And yet, monks, sons of good family take it up for a reason, dependent on a reason; not driven by kings, not driven by thieves, not oppressed by debt, not oppressed by fear, not overcome by livelihood. But rather: 'We are fallen into birth, ageing, death, sorrows, lamentations, sufferings, displeasures, and anguishes, fallen into suffering, afflicted by suffering; perhaps the ending of this whole mass of suffering might be discerned.' Thus gone forth is this son of good family, monks, and yet he is covetous, with intense lust for sensual pleasures, with a corrupted mind, with evil mental intentions, unmindful, not fully aware, unconcentrated, with a wandering mind, with uncontrolled faculties. Just as, monks, a firebrand from a funeral pyre, burning at both ends, smeared with dung in the middle, serves neither as firewood in the village nor in the forest; I say this person is similar to that, monks: fallen away from the enjoyments of a householder, and not fulfilling the goal of asceticism." The Blessed One said this meaning. Therein this is said:

"Fallen away from the enjoyments of a householder, and unfortunate in the goal of asceticism;

Perishing, he scatters, he is destroyed like a firebrand from a funeral pyre.

Many wearing the orange robe around their necks, of bad character, unrestrained;

The evil ones, by their evil deeds, are reborn in hell.

Better an iron ball consumed, heated, like a flame of fire;

Than that an immoral one, unrestrained, should consume the country's almsfood."

This meaning too was spoken by the Blessed One, thus have I heard. The second.

3. The Discourse on the Corner of the Double Robe

92. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Even if, monks, a monk were to follow behind, holding the corner of the double robe, stepping foot upon foot, and yet he is covetous, with intense lust for sensual pleasures, with a corrupted mind, with evil mental intentions, unmindful, not fully aware, unconcentrated, with a wandering mind, with uncontrolled faculties; then he is far from me, and I from him. What is the reason for this? For that monk, monks, does not see the Teaching. Not seeing the Teaching, he does not see me.

"Even if, monks, that monk were to dwell a hundred yojanas away. And yet he is non-covetous, without intense lust for sensual pleasures, with an uncorrupted mind, with non-evil mental intentions, mindful, fully aware, concentrated, with fully focused mind, with controlled faculties; then he is near to me, and I to him. What is the reason for this? For that monk, monks, sees the Teaching; seeing the Teaching, he sees me." The Blessed One said this meaning. Therein this is said:

"Even if one were following, greedy and with vexation;

Following longing, of one without longing, of one quenched, unquenched;

He is greedy, of one free from greed, see how far away.

"But whoever, having directly known the Teaching, having understood the Teaching, is wise;

Like a lake in a windless place, without longing, he is appeased.

"Without longing, he is of one without longing, of one quenched, he is quenched;

Without greed, of one free from greed, see how near."

This meaning too was spoken by the Blessed One, thus have I heard. The third.

4. The Discourse on Fire

93. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are these three fires, monks. Which three? The fire of lust, the fire of hate, the fire of delusion - these, monks, are the three fires." The Blessed One said this meaning. Therein this is said:

"The fire of lust burns mortals, infatuated with sensual pleasures;

And the fire of hate burns those with corrupted minds, men who kill living beings.

"And the fire of delusion burns the deluded, not skilled in the noble teaching;

Not knowing these fires, this generation takes delight in identity.

"They increase hell, and the animal realms;

The titans and the sphere of ghosts, not freed from Māra's bondage.

"But those who are engaged night and day in the teaching of the perfectly Self-awakened One;

They extinguish the fire of lust, constantly perceiving foulness.

"And the fire of hate, the best of men extinguish through friendliness;

And the fire of delusion through wisdom, that which leads to penetration.

"They, having extinguished these, prudent, unwearied night and day;

Attain final Nibbāna entirely, they have overcome suffering entirely.

"Seers of the noble, attainers of the highest knowledge, wise ones having perfectly understood;

Having directly known the destruction of birth, they do not come to rebirth."

This meaning too was spoken by the Blessed One, thus have I heard. The fourth.

5. The Discourse on Investigation

94. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"In such a way, monks, a monk should investigate so that as he investigates, his consciousness externally would be undistracted, undispersed, internally unsettled, and by non-clinging he would not be agitated. When consciousness is externally undistracted, undispersed, internally unsettled, for one who is not agitated by non-clinging, there is no origination of the arising of birth, ageing, death, and suffering in the future." The Blessed One said this meaning. Therein this is said:

"For the monk who has abandoned the seven attachments, whose conduit is cut;

The cycle of birth and wandering is eliminated, there is no more rebirth for him."

This meaning too was spoken by the Blessed One, thus have I heard. The fifth.

6. The Discourse on Rebirth in Sensual Pleasure

95. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are these three rebirths in sensual pleasure, monks. Which three? Those with sensual pleasures ready at hand, those who delight in creation, those who wield power over others' creations - these, monks, are the three rebirths in sensual pleasure." The Blessed One said this meaning. Therein this is said:

"Those with sensual pleasures ready at hand, and those gods who wield power;

The gods who delight in creation, and those others who enjoy sensual pleasures;

The state here and the state elsewhere, they do not pass beyond the round of rebirths.

"Having known this danger, the wise one regarding sensual enjoyments;

Should abandon all sensual pleasures, those that are divine and those that are human.

"Having cut the stream difficult to pass over, bound by dear forms and pleasant things;

Attain final Nibbāna entirely, they have overcome suffering entirely.

"Seers of the noble, attainers of the highest knowledge, wise ones having perfectly understood;

Having directly known the destruction of birth, they do not come to rebirth."

This meaning too was spoken by the Blessed One, thus have I heard. The sixth.

7. The Discourse on the Bond of Sensual Pleasure

96. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Monks, one bound by the mental bond of sensuality, bound by the mental bond of existence, is one who returns, one who comes back to this state of being. Monks, one unbound from the mental bond of sensuality, bound by the mental bond of existence, is a non-returner, one who does not come back to this state of being. Monks, one unbound from the mental bond of sensuality, unbound from the mental bond of existence, is a Worthy One, one who has eliminated the mental corruptions." The Blessed One said this meaning. Therein this is said:

"Tied by the mental bond of sensuality, and by the mental bond of existence, both;

Beings go to the round of rebirths, going to birth and death.

"But those who, having abandoned sensual pleasures, not having attained the elimination of mental corruptions;

Tied by the mental bond of existence, are called non-returners.

"But those who have cut off doubt, whose conceit and rebirth are eliminated;

They indeed have gone beyond in the world, those who have attained the elimination of mental corruptions."

This meaning too was spoken by the Blessed One, thus have I heard. The seventh.

The Discourse on Good Morality

97. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"A monk of good morality, monks, of good character, of good wisdom, in this Teaching and discipline is called 'a consummate one, one who has lived the holy life, the highest person.'

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

And how is one of good character? Here, monks, a monk dwells devoted to the pursuit of development of the seven qualities conducive to enlightenment. Thus, monks, a monk is of good character. Thus of good morality, of good character.

And how is one of good wisdom? Here, monks, a monk, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. Thus, monks, a monk is of good wisdom.

"Thus of good morality, of good character, of good wisdom, in this Teaching and discipline is called 'a consummate one, one who has lived the holy life, the highest person'." The Blessed One said this meaning. Therein this is said:

"One who has no wrong-doing by body, by speech, by mind;

Him indeed of good morality, they call that monk with a mind of shame.

"One whose qualities are well developed, the seven leading to highest enlightenment;

Him indeed of good character, they call that monk without excess.

"Whoever understands the elimination of his own suffering right here;

Him indeed of good wisdom, they call that monk without mental corruptions.

"One accomplished with those qualities, without trouble, with doubt cut off;

Unattached to the whole world, they call him one who has abandoned all."

This meaning too was spoken by the Blessed One, thus have I heard. The eighth.

9. The Discourse on Giving

98. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are, monks, these two kinds of giving - the giving of material things and the giving of the Teaching. This is the foremost of these two kinds of giving, monks, namely - the giving of the Teaching.

"There are these two kinds of sharing, monks - sharing of material things and sharing of the Teaching. This is the foremost of these two kinds of sharing, monks, namely - the sharing of the Teaching.

"There are these two kinds of assistance, monks - material assistance and assistance through the Teaching. This is the foremost of these two kinds of assistance, monks, namely - assistance through the Teaching." The Blessed One said this meaning. Therein this is said:

"That which they call the supreme, unsurpassed gift, that sharing which the Blessed One praised;

With a confident mind in the foremost field, what wise person understanding would not sacrifice at the proper time.

"Those who both speak and hear, with confident minds in the Fortunate One's Dispensation;

For them that supreme meaning becomes pure, those who are heedful in the Fortunate One's Dispensation."

This meaning too was spoken by the Blessed One, thus have I heard. The ninth.

10. The Discourse on the Threefold Knowledge

99. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"I, monks, declare a brahmin to be one with the threefold true knowledge by the Teaching, not another by mere talking and prattling.

"And how, monks, do I declare a brahmin to be one with the threefold true knowledge by the Teaching, not another by mere talking and prattling? Here, monks, a monk recollects manifold past lives, as follows - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many cosmic cycles of universe-contraction, many cosmic cycles of universe-expansion, many cosmic cycles of universe-contraction and expansion - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span. Passing away from there, I arose there. There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span. Passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives. This is his first true knowledge attained; ignorance is destroyed, true knowledge has arisen, darkness is destroyed, light has arisen, as happens for one dwelling diligent, ardent, and resolute.

"Furthermore, monks, a monk with the divine eye, which is pure and surpasses the human, sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions - 'These beings indeed, sirs, endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views. Upon the body's collapse at death, they have arisen in a realm of misery, an unfortunate realm, a nether world, in hell. But these beings, sirs, endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, not revilers of the noble ones, holding right views, undertaking actions based on right views. Upon the body's collapse at death, they have arisen in a fortunate realm, in a heavenly world.' Thus with the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions. This is his second true knowledge attained; ignorance is destroyed, true knowledge has arisen, darkness is destroyed, light has arisen, as happens for one dwelling diligent, ardent, and resolute.

"Furthermore, monks, a monk, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. This is his third true knowledge attained; ignorance is destroyed, true knowledge has arisen, darkness is destroyed, light has arisen, as happens for one dwelling diligent, ardent, and resolute. Thus, monks, I declare a brahmin to be one with the threefold true knowledge by the Teaching, not another by mere talking and prattling." The Blessed One said this meaning. Therein this is said:

"He who knows past lives, and sees heaven and the realms of misery;

And also has attained the destruction of birth, the sage accomplished through direct knowledge.

"By these three true knowledges, one becomes a possessor of the threefold true knowledge, a brahmin;

Him I call one with the threefold true knowledge, not another who merely talks and prattles."

This meaning too was spoken by the Blessed One, thus have I heard. The tenth.

The fifth chapter is concluded.

Its summary:

Confidence, Life, Double Robe, Fire, by Investigation;

Rebirth, Sensual Pleasure, Good, Giving, by the Teaching - these are ten.

The Book of Threes is concluded.

4. The Section of the Fours

1. The Discourse on the Brahmin's Sacrifice of the Teaching

100. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"I am, monks, a brahmin, accessible to requests, always with purified hands, bearing my final body, an unsurpassed physician, a surgeon. You are my sons, legitimate sons, born from my mouth, born of the Teaching, created by the Teaching, heirs in the Teaching, not heirs in material gains.

"There are these two kinds of sharing, monks - sharing of material things and sharing of the Teaching. This is the foremost of these two kinds of sharing, monks, namely - the sharing of the Teaching.

"There are these two sacrifices, monks - material sacrifice and Teaching sacrifice. This is the foremost of these two sacrifices, monks, namely - the Teaching sacrifice." The Blessed One said this meaning. Therein this is said:

"He who sacrificed the Teaching sacrifice, without stinginess, the Tathāgata, compassionate towards all beings;

To him, such a one, the foremost of gods and humans, beings pay homage, the one who has gone beyond existence."

This meaning too was spoken by the Blessed One, thus have I heard. The first.

2. The Discourse on Easy to Obtain

101. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"There are, monks, these four things that are little and easy to obtain, and they are blameless. What are the four? A rag robe, monks, among robes is little and easy to obtain, and it is blameless. A morsel of almsfood, monks, among foods is little and easy to obtain, and it is blameless. A tree-root, monks, among lodgings is little and easy to obtain, and it is blameless. Cattle-urine, monks, among medicines is little and easy to obtain, and it is blameless. These, monks, are the four things that are little and easy to obtain, and they are blameless. Since, monks, a monk is satisfied with what is little and easy to obtain (and blameless), I say this is a certain factor of asceticism for him." The Blessed One said this meaning. Therein this is said:

"For one satisfied with what is blameless, with what is little and easy to obtain;

Concerning lodging, robe, drink and food;

There is no vexation of mind, the directions are not obstructed.

And whatever teachings have been declared, conforming to asceticism;

They are attained by one who is satisfied, diligent, a monk."

This meaning too was spoken by the Blessed One, thus have I heard. The second.

3. The Discourse on the Elimination of Mental Corruptions

102. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"I say, monks, the elimination of mental corruptions is for one who knows, for one who sees, not for one who does not know, not for one who does not see. And what, monks, knowing what, seeing what, is there elimination of mental corruptions? 'This is suffering', monks, for one knowing, for one seeing, there is elimination of mental corruptions. 'This is the origin of suffering', monks, for one knowing, for one seeing, there is elimination of mental corruptions. 'This is the cessation of suffering', monks, for one knowing, for one seeing, there is elimination of mental corruptions. 'This is the practice leading to the cessation of suffering', monks, for one knowing, for one seeing, there is elimination of mental corruptions. Thus, monks, for one knowing thus, for one seeing thus, there is elimination of mental corruptions." The Blessed One said this meaning. Therein this is said:

"For a trainee who is training, following the straight path;

First is knowledge in destruction, then final knowledge immediately after.

"Then for one liberated through final knowledge, the highest knowledge of liberation;

Knowledge arises in destruction, 'mental fetters are eliminated' thus.

"But this is not to be attained by the lazy, by the fool who does not understand;

Nibbāna, the release from all mental knots."

This meaning too was spoken by the Blessed One, thus have I heard. The third.

4. The Discourse on Ascetics and Brahmins

103. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Whatever ascetics or brahmins, monks, who do not understand as it really is 'This is suffering'; who do not understand as it really is 'This is the origin of suffering'; who do not understand as it really is 'This is the cessation of suffering'; who do not understand as it really is 'This is the practice leading to the cessation of suffering' – they are not for me, monks, ascetics or brahmins who are considered ascetics among ascetics or considered brahmins among brahmins; and those venerable ones do not dwell having attained the goal of asceticism or the goal of the holy life in this very life, having realised by direct knowledge themselves.

"But whatever ascetics or brahmins, monks, who understand as it really is 'This is suffering'; who understand as it really is 'This is the origin of suffering'; who understand as it really is 'This is the cessation of suffering'; who understand as it really is 'This is the practice leading to the cessation of suffering' – they are for me, monks, ascetics or brahmins who are considered ascetics among ascetics and considered brahmins among brahmins; and those venerable ones dwell having attained the goal of asceticism and the goal of the holy life in this very life, having realised by direct knowledge themselves." The Blessed One said this meaning. Therein this is said:

"Those who do not understand suffering, and also the origination of suffering;

And where suffering entirely ceases altogether;

And they do not know that path, leading to the peace of suffering.

"They are devoid of liberation of mind, and also of liberation by wisdom;

They are incapable of making an end, they indeed go to birth and ageing.

"But those who understand suffering, and also the origination of suffering;

And where suffering entirely ceases altogether;

And they understand that path, leading to the peace of suffering.

"They are accomplished in liberation of mind, and also in liberation by wisdom;

They are capable of making an end, they do not go to birth and ageing."

This meaning too was spoken by the Blessed One, thus have I heard. The fourth.

5. The Discourse on Being Accomplished in Morality

104. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Those monks, monks, who are accomplished in morality, accomplished in concentration, accomplished in wisdom, accomplished in liberation, accomplished in the knowledge and vision of liberation, who are exhorters, instructors, demonstrators, instigators, inciters, gladdeners, capable expounders of the Good Teaching - seeing those monks, monks, I say is very helpful; hearing those monks, monks, I say is very helpful; approaching those monks, monks, I say is very helpful; attending on those monks, monks, I say is very helpful; recollecting those monks, monks, I say is very helpful; going forth after those monks, monks, I say is very helpful. What is the reason for this? For one associating with, keeping company with, and attending on such monks, monks, even the unfulfilled aggregate of morality goes to fulfilment through development, even the unfulfilled aggregate of concentration goes to fulfilment through development, even the unfulfilled aggregate of wisdom goes to fulfilment through development, even the unfulfilled aggregate of liberation goes to fulfilment through development, even the unfulfilled aggregate of knowledge and vision of liberation goes to fulfilment through development. And such monks, monks, are called 'teachers', are called 'caravan leaders', are called 'abandoners of conflict', are called 'dispellers of darkness', are called 'light-makers', are called 'radiance-makers', are called 'lamp-makers', are called 'torch-bearers', are called 'light-bringers', are called 'noble ones', are called 'ones with vision'." The Blessed One said this meaning. Therein this is said:

"This is a cause for gladness, this is for those who understand;

That is to say, of those with developed selves, of noble ones living righteously.

"They illuminate the Good Teaching, they shine forth as light-bringers;

Light-makers, the wise, those with vision, abandoners of conflict.

"Having heard their teaching, the wise, having perfectly understood;

Having directly known the destruction of birth, they do not come to rebirth."

This meaning too was spoken by the Blessed One, thus have I heard. The fifth.

6. The Discourse on the Arising of Craving

105. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Monks, there are these four arisings of craving where craving when arising arises in a monk. Which four? Monks, craving when arising arises in a monk because of robes; or, monks, craving when arising arises in a monk because of almsfood; or, monks, craving when arising arises in a monk because of lodging; or, monks, craving when arising arises in a monk because of this or that existence. These, monks, are the four arisings of craving where craving when arising arises in a monk." The Blessed One said this meaning. Therein this is said:

"A person with craving as companion, wandering for a long course;

The state here and the state elsewhere, does not pass beyond the round of rebirths.

"Having known this danger, craving as the origin of suffering;

Free from craving, without grasping, a mindful monk should wander forth."

This meaning too was spoken by the Blessed One, thus have I heard. The sixth.

7. Discourse on With Brahmā

106. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Monks, those families where mother and father are venerated at home by their children are with Brahmā. Monks, those families where mother and father are venerated at home by their children are with the first deities. Monks, those families where mother and father are venerated at home by their children are with the first teachers. Monks, those families where mother and father are venerated at home by their children are with those worthy of offerings.

'Brahmā', monks, this is a designation for mother and father. 'First deities', monks, this is a designation for mother and father. 'First teachers', monks, this is a designation for mother and father. 'Worthy of offerings', monks, this is a designation for mother and father. What is the reason for this? Monks, mother and father are of great service to their children, they are their nurturers, nourishers, and those who show them this world." The Blessed One said this meaning. Therein this is said:

"Mother and father are called Brahmā, and first teachers;

Worthy of offerings from their children, compassionate towards their offspring.

"Therefore the wise person should venerate them, and should honour them;

With food and with drink, with cloth and with bedding;

With anointing and with bathing, and with washing of their feet.

"By that service to mother and father, the wise;

They praise him right here, and after death he rejoices in heaven."

This meaning too was spoken by the Blessed One, thus have I heard. The seventh.

8. The Discourse on Being Very Helpful

107. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Monks, brahmins and householders are of great service to you, those who attend upon you with requisites of robes, almsfood, lodging and medicine for the sick. You too, monks, are of great service to brahmins and householders, in that you teach them the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; you reveal the holy life that is complete in its entirety and pure. Thus, monks, in dependence on each other, the holy life is lived for the purpose of crossing over the flood, for the rightly making an end of suffering." The Blessed One said this meaning. Therein this is said:

"Those with homes and the homeless, both dependent on each other;

They attain the Good Teaching, the unsurpassed freedom from bondage.

"From those with homes, robes, requisites and lodgings;

The homeless receive, for the removal of dangers.

"But depending on the Fortunate One, householders who seek a home;

Having faith in the Worthy Ones, meditators with noble wisdom.

"Having practised the Teaching here, the path leading to a fortunate destination;

Delighting in the world of gods, they rejoice, those who desire sensual pleasures."

This meaning too was spoken by the Blessed One, thus have I heard. The eighth.

9. The Discourse on Deceit

108. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Whatever monks, monks, who are deceitful, obstinate, prattlers, crafty, arrogant, unconcentrated - those monks, monks, are not my own. And those monks, monks, have departed from this Teaching and discipline; and they do not attain growth, increase, and expansion in this Teaching and discipline. But those monks, monks, who are not deceitful, not prattlers, wise, without obstinacy, well concentrated - those monks, monks, are my own. And those monks, monks, have not departed from this Teaching and discipline; and they attain growth, increase, and expansion in this Teaching and discipline." The Blessed One said this meaning. Therein this is said:

"Deceitful, obstinate, prattlers, crafty, arrogant, unconcentrated;

They do not grow in the Teaching, taught by the perfectly Self-awakened One.

"Not deceitful, not prattlers, wise, without obstinacy, well concentrated;

They indeed grow in the Teaching, taught by the perfectly Self-awakened One."

This meaning too was spoken by the Blessed One, thus have I heard. The ninth.

10. The Discourse on the River Stream

109. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"Just as, monks, a man might be carried along by the stream of a river, by what has a dear nature and a pleasant nature. A man with eyes, standing on the bank, having seen him, might say thus - 'Although you, hey man, are being carried along by the stream of the river, by what has a dear nature and a pleasant nature, yet there is below a lake with waves, with whirlpools, with monsters, with demons, which you, hey man, having reached that lake, will undergo death or suffering like death.' Then, monks, that man, having heard the voice of that man, might strive against the stream with his hands and feet.

"This simile, monks, has been made by me for the purpose of conveying the meaning. And here this is the meaning - 'The stream of the river', monks, this is a designation for craving.

'What has a dear nature and a pleasant nature', monks, this is a designation for the six internal sense bases.

'The lake below', monks, is a designation for the five lower mental fetters.

'Danger of waves', monks, is a designation for wrath and anguish.

'Whirlpool', monks, is a designation for these five types of sensual pleasure.

'Monster demon', monks, is a designation for womankind.

'Against the stream', monks, is a designation for renunciation.

'Effort with hands and feet', monks, is a designation for the arousal of energy.

'The man with eyes standing on the bank', monks, is a designation for the Tathāgata, the Worthy One, the Perfectly Self-awakened One." The Blessed One said this meaning. Therein this is said:

"Even with suffering, he should give up sensual pleasures, desiring freedom from bondage in the future;

With right understanding, with well-liberated mind, he should touch liberation here and there;

He is one who has attained the highest knowledge, one who has fulfilled the holy life, one who has reached the end of the world, he is called one who has gone beyond."

This meaning too was spoken by the Blessed One, thus have I heard. The tenth.

11. The Discourse on Walking

110. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"If, monks, for a monk who is walking, there arises a sensual thought or a thought of anger or a thought of violence. If, monks, that monk accepts it, does not abandon it, does not dispel it, does not put an end to it, does not bring it to obliteration. Even while walking, monks, a monk being thus is called 'not ardent, having no moral fear, constantly and continuously lazy, lacking in energy'.

"If, monks, for a monk who is standing, there arises a sensual thought or a thought of anger or a thought of violence. If, monks, that monk accepts it, does not abandon it, does not dispel it, does not put an end to it, does not bring it to obliteration. Even while standing, monks, a monk being thus is called 'not ardent, having no moral fear, constantly and continuously lazy, lacking in energy'.

"If, monks, for a monk who is sitting, there arises a sensual thought or a thought of anger or a thought of violence. If, monks, that monk accepts it, does not abandon it, does not dispel it, does not put an end to it, does not bring it to obliteration. Even while sitting, monks, a monk being thus is called 'not ardent, having no moral fear, constantly and continuously lazy, lacking in energy'.

"If, monks, for a monk who is lying down and awake, there arises a sensual thought or a thought of anger or a thought of violence. If, monks, that monk accepts it, does not abandon it, does not dispel it, does not put an end to it, does not bring it to obliteration. Even while lying down and awake, monks, a monk being thus is called 'not ardent, having no moral fear, constantly and continuously lazy, lacking in energy'.

"If, monks, for a monk who is walking, there arises a sensual thought or a thought of anger or a thought of violence. If, monks, that monk does not accept it, abandons it, dispels it, puts an end to it, brings it to obliteration. Even while walking, monks, a monk being thus is called 'ardent, having moral fear, constantly and continuously putting forth strenuous energy, resolute'.

"If, monks, for a monk who is standing, there arises a sensual thought or a thought of anger or a thought of violence. If, monks, that monk does not accept it, abandons it, dispels it, puts an end to it, brings it to obliteration. Even while standing, monks, a monk being thus is called 'ardent, having moral fear, constantly and continuously putting forth strenuous energy, resolute'.

"If, monks, for a monk who is sitting, there arises a sensual thought or a thought of anger or a thought of violence. If, monks, that monk does not accept it, abandons it, dispels it, puts an end to it, brings it to obliteration. Even while sitting, monks, a monk being thus is called 'ardent, having moral fear, constantly and continuously putting forth strenuous energy, resolute'.

"If, monks, for a monk who is lying down and awake, there arises a sensual thought or a thought of anger or a thought of violence. If, monks, that monk does not accept it, abandons it, dispels it, puts an end to it, brings it to obliteration. Even while lying down and awake, monks, a monk being thus is called 'ardent, having moral fear, constantly and continuously putting forth strenuous energy, resolute'." The Blessed One said this meaning. Therein this is said:

"Whether walking or standing, sitting or lying down;

Whoever thinks an evil thought connected with the household life.

"He has entered upon a wrong path, infatuated by things leading to delusion;

Such a monk is incapable of touching the highest enlightenment.

"But whoever, whether walking or standing, sitting or lying down;

Having calmed applied thought, delights in the peace of applied thought;

Such a monk is capable of touching the highest enlightenment."

This meaning too was spoken by the Blessed One, thus have I heard. The eleventh.

12. The Discourse on One Accomplished in Morality

111. This was said by the Blessed One, said by the Worthy One, thus have I heard:

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

"For you, monks, dwelling accomplished in morality, accomplished in the Pātimokkha, dwelling 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, training in them, what further is there to be done?

"If, monks, for a monk who is walking, covetousness has departed, anger has departed, sloth and torpor have departed, restlessness and remorse have departed, sceptical doubt has been abandoned, energy is aroused and unsluggish, mindfulness is established and unconfused, the body is calm and not excited, the mind is concentrated and fully focused. Even while walking, monks, a monk being thus is called 'ardent, having moral fear, constantly and continuously putting forth strenuous energy, resolute'.

"If, monks, for a monk who is standing, covetousness has departed, anger... etc. sloth and torpor... restlessness and remorse... sceptical doubt has been abandoned, energy is aroused and unsluggish, mindfulness is established and unconfused, the body is calm and not excited, the mind is concentrated and fully focused. Even while standing, monks, a monk being thus is called 'ardent, having moral fear, constantly and continuously putting forth strenuous energy, resolute'.

"If, monks, for a monk who is sitting, covetousness has departed, anger... etc. sloth and torpor... restlessness and remorse... sceptical doubt has been abandoned, energy is aroused and unsluggish, mindfulness is established and unconfused, the body is calm and not excited, the mind is concentrated and fully focused. Even while sitting, monks, a monk being thus is called 'ardent, having moral fear, constantly and continuously putting forth strenuous energy, resolute'.

"If, monks, for a monk who is lying down and awake, covetousness has departed, anger... etc. sloth and torpor... restlessness and remorse... sceptical doubt has been abandoned, energy is aroused and unsluggish, mindfulness is established and unconfused, the body is calm and not excited, the mind is concentrated and fully focused. Even while lying down and awake, monks, a monk being thus is called 'ardent, having moral fear, constantly and continuously putting forth strenuous energy, resolute'." The Blessed One said this meaning. Therein this is said:

"Restrained one should walk, restrained one should stand, restrained one should sit, restrained one should lie down;

Restrained a monk should bend, restrained he should stretch out.

"Above, across, below, as far as the world extends;

Having examined the phenomena, the rise and fall of the aggregates.

"One who dwells thus, ardent, of peaceful conduct, not restless;

"Training in what is proper for serenity of mind, always mindful;

They call such a monk 'constantly resolute'."

This meaning too was spoken by the Blessed One, thus have I heard. The twelfth.

13. The Discourse on the World

112. This was said by the Blessed One, said by the Worthy One, thus have I heard:

"The world, monks, has been fully awakened to by the Tathāgata; the Tathāgata is unbound from the world. The origin of the world, monks, has been fully awakened to by the Tathāgata; the origin of the world has been abandoned by the Tathāgata. The cessation of the world, monks, has been fully awakened to by the Tathāgata; the cessation of the world has been realized by the Tathāgata. The practice leading to the cessation of the world, monks, has been fully awakened to by the Tathāgata; the practice leading to the cessation of the world has been developed by the Tathāgata.

"Whatever, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, has been seen, heard, sensed, cognised, attained, sought after, pondered over by the mind - because that has been fully awakened to by the Tathāgata, therefore he is called 'Tathāgata'.

"And, monks, on the night when the Tathāgata fully awakens to the unsurpassed perfect enlightenment, and on the night when he attains final Nibbāna through the Nibbāna element without residue of clinging, whatever he speaks, talks, and points out in between - all that is just so, not otherwise; therefore he is called 'Tathāgata'.

"Monks, the Tathāgata speaks as he acts, acts as he speaks; thus he speaks as he acts, acts as he speaks; therefore he is called 'Tathāgata'.

"In the world with its gods, monks, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, the Tathāgata is the overlord, unvanquished, the all-seeing, wielding power; therefore he is called 'Tathāgata'." The Blessed One said this meaning. Therein this is said:

"Having directly known the whole world, all in the world as it truly is;

Unbound from the whole world, unattracted in the whole world.

"He indeed is the all-conquering wise one, releasing all mental knots;

For him the supreme peace is touched, Nibbāna, fearless from any quarter.

"This is the Buddha who has eliminated the mental corruptions, without trouble, with doubt cut off;

Having attained the elimination of all action, liberated in the extinction of clinging.

"This is that Blessed One, the Buddha, this is the unsurpassed lion;

For the world with its gods, he set in motion the divine wheel.

"Thus gods and humans, those who have gone for refuge to the Buddha;

Having come together, they pay homage to him, the great one, free from timidity.

"Tamed, the best of those who tame, peaceful, the sage among those who bring peace;

Liberated, the foremost of those who liberate, crossed over, the excellent among those who help cross over.

"Thus indeed they pay homage to the great one, free from timidity;

In the world including the gods, there is no one equal to you."

This meaning too was spoken by the Blessed One, thus have I heard. The thirteenth.

The Book of Fours is concluded.

Its summary:

Brahmin, Easy to Obtain, Knowing, Ascetic, Morality, Craving, Brahmā;

Of Great Service, Deceitful Person, Conduct, Accomplished, With the World - thirteen thus.

Classification of Discourses:

The Ones Chapter with twenty-seven, the Twos with twenty-two discourses included;

The Threes with even wisdom and serenity, thirteen and the Fours - thus this is.

One hundred and twelve discourses, having recited together they compiled in the past;

The Worthy Ones, for long duration, called it by the name Itivuttaka.

The Itivuttaka Pāḷi is concluded.

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04. Sayings of the Buddha

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In the Minor Collection

Sayings of the Buddha

1.

The Section of the Ones

1.

The First Chapter

1.

The Discourse on Greed

2.

The Discourse on Hate

3.

The Discourse on Delusion

4.

The Discourse on Wrath

5.

The Discourse on Contempt

6.

The Discourse on Conceit

7.

The Discourse on Full Understanding of All

8.

The Discourse on Full Understanding of Conceit

9.

The Discourse on Full Understanding of Greed

10.

The Discourse on Full Understanding of Hate

2.

The Second Chapter

1.

The Discourse on Full Understanding of Delusion

2.

The Discourse on Full Understanding of Wrath

3. The Discourse on Full Understanding of Contempt

4.

The Discourse on the Mental Hindrance of Ignorance

5.

The Discourse on the Mental Fetter of Craving

6.

The First Discourse on the Learner

7.

The Second Discourse on the Learner

8.

The Discourse on Schism in the Community

9.

The Discourse on Unanimity in the Community

10.

The Discourse on the Corrupted Mind

3.

The Third Chapter

1.

The Discourse on the Gladdened Mind

2.

The Discourse on Friendliness

3.

The Discourse on Both Benefits

4.

The Discourse on the Heap of Bones

5.

The Discourse on Lying

6.

The Discourse on Giving

7.

The Discourse on the Development of Friendliness

2.

The Section of the Twos

1.

The First Chapter

1.