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

The Collection of the Numerical Discourses

The Book of the Eights

1.

The First Fifty

1.

The Chapter on Friendliness

1.

The Discourse on Friendliness

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

"Monks, when the liberation of mind through friendliness has been practised, developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken, eight benefits are to be expected. What are the eight? One sleeps pleasantly, one wakes up pleasantly, one does not see evil dreams, one is dear to human beings, one is dear to non-human beings, deities protect one, neither fire nor poison nor weapon affects one, if not penetrating further one is reborn in the Brahma world. Monks, when the liberation of mind through friendliness has been practised, developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken, these eight benefits are to be expected."

2.

The Discourse on Wisdom

2. "These eight causes, monks, eight conditions lead to the attainment of wisdom fundamental to the holy life that has not been attained, and to the increase, expansion, development, and fulfilment of that which has been attained. What are the eight? Here, monks, a monk dwells in dependence on the Teacher or on a certain fellow in the holy life who holds the place of a teacher, towards whom he has established strong shame and moral fear, affection and respect. This, monks, is the first cause, the first condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.

Dwelling in dependence on that Teacher or on a certain fellow in the holy life who holds the place of a teacher, towards whom he has established strong shame and moral fear, affection and respect, he approaches them from time to time and questions, inquires - 'How is this, venerable sir? What is the meaning of this?' Those venerable ones open up what is not opened up for him, make clear what is not made clear, and dispel doubt regarding the various phenomena that are grounds for doubt. This, monks, is the second cause, the second condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.

Having heard that Teaching, he accomplishes twofold seclusion - bodily seclusion and mental seclusion. This, monks, is the third cause, the third condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.

He 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. This, monks, is the fourth cause, the fourth condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.

"He is very learned, remembering what has been learnt, having great accumulation of learning. Whatever teachings that are good in the beginning, good in the middle, good in the end, with meaning and with phrasing, that reveal the holy life that is complete in its entirety and pure - such teachings are very learned by him, retained, practised in speech, contemplated in mind, thoroughly penetrated by view. This, monks, is the fifth cause, the fifth condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.

He dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. This, monks, is the sixth cause, the sixth condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.

When gone to the Community, he is not one who engages in various talk, not one who engages in animal talk. Either he himself speaks the Teaching, or he invites another, or he does not despise noble silence. This, monks, is the seventh cause, the seventh condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.

He dwells observing the rise and fall in the five aggregates of clinging - 'Such is matter, such is the origin of matter, such is the passing away of matter; such is feeling, such is the origin of feeling, such is the passing away of feeling; such is perception... etc. such are activities... etc. such is consciousness, such is the origin of consciousness, such is the passing away of consciousness.' This, monks, is the eighth cause, the eighth condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.

His fellow monks in the holy life esteem him thus - 'This venerable one dwells in dependence on the Teacher or on a certain fellow in the holy life who holds the place of a teacher, towards whom he has established strong shame and moral fear, affection and respect. Certainly this venerable one who knows, knows; who sees, sees!' This too is a quality leading to affection, to respect, to development, to asceticism, to unity.

'And this venerable one, dwelling in dependence on the Teacher or on a certain fellow in the holy life who holds the place of a teacher, towards whom he has established strong shame and moral fear, affection and respect, approaches them from time to time and questions, inquires - How is this, venerable sir; What is the meaning of this? Those venerable ones open up what is not opened up for him, make clear what is not made clear, and dispel doubt regarding the various phenomena that are grounds for doubt. Certainly this venerable one who knows, knows; who sees, sees!' This too is a quality leading to affection, to respect, to development, to asceticism, to unity.

'And this venerable one, having heard that Teaching, accomplishes twofold seclusion - bodily seclusion and mental seclusion. Certainly this venerable one who knows, knows; who sees, sees!' This too is a quality leading to affection, to respect, to development, to asceticism, to unity.

'And this venerable one 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. Certainly this venerable one who knows, knows; who sees, sees!' This too is a quality leading to affection, to respect, to development, to asceticism, to unity.

'And this venerable one is very learned, remembering what has been learnt, having great accumulation of learning. Whatever teachings that are good in the beginning, good in the middle, good in the end, with meaning and with phrasing, that reveal the holy life that is complete in its entirety and pure - such teachings are very learned by him, retained, practised in speech, contemplated in mind, thoroughly penetrated by view. Certainly this venerable one who knows, knows; who sees, sees!' This too is a quality leading to affection, to respect, to development, to asceticism, to unity.

'And this venerable one dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. Certainly this venerable one who knows, knows; who sees, sees!' This too is a quality leading to affection, to respect, to development, to asceticism, to unity.

'And this venerable one, when gone to the Community, does not engage in various talk, does not engage in animal talk. Either he himself speaks the Teaching, or he invites another, or he does not despise noble silence. Certainly this venerable one who knows, knows; who sees, sees!' This too is a quality leading to affection, to respect, to development, to asceticism, to unity.

'And this venerable one dwells observing the rise and fall in the five aggregates of clinging - such is matter, such is the origin of matter, such is the passing away of matter; such is feeling... etc. such is perception... etc. such are activities... etc. such is consciousness, such is the origin of consciousness, such is the passing away of consciousness. Certainly this venerable one who knows, knows; who sees, sees!' This too is a quality leading to affection, to respect, to development, to asceticism, to unity.

"These, monks, are the eight causes, eight conditions that lead to the attainment of wisdom fundamental to the holy life that has not been attained, and to the increase, expansion, development, and fulfilment of that which has been attained." The second.

3.

The First Discourse on the Disagreeable

3. "Monks, a monk possessed of eight qualities is not dear to his fellow monks in the holy life, not agreeable, not respected and not esteemed. Which eight? Here, monks, a monk is one who praises the disagreeable, one who blames the dear, desirous of material gain, desirous of honour, shameless, without moral fear, has evil desires, and has wrong view. Monks, a monk possessed of these eight qualities is not dear to his fellow monks in the holy life, not agreeable, not respected and not esteemed.

"Monks, a monk possessed of eight qualities is dear to his fellow monks in the holy life, agreeable, respected and esteemed. Which eight? Here, monks, a monk is not one who praises the disagreeable, not one who blames the dear, not desirous of material gain, not desirous of honour, has shame, has moral fear, has few wishes, and has right view. Monks, a monk possessed of these eight qualities is dear to his fellow monks in the holy life, agreeable, respected and esteemed." The third.

4.

The Second Discourse on the Disagreeable

4. "Monks, a monk possessed of eight qualities is not dear to his fellow monks in the holy life, not agreeable, not respected and not esteemed. Which eight? Here, monks, a monk is desirous of material gain, desirous of honour, desirous of not being despised, does not know the proper time, is immoderate, is impure, speaks much, and is one who reviles and abuses his fellow monks in the holy life. Monks, a monk possessed of these eight qualities is not dear to his fellow monks in the holy life, not agreeable, not respected and not esteemed.

"Monks, a monk possessed of eight qualities is dear to his fellow monks in the holy life, agreeable, respected and esteemed. Which eight? Here, monks, a monk is not desirous of material gain, not desirous of honour, not desirous of not being despised, knows the proper time, is moderate, is pure, does not speak much, and is one who does not revile and abuse his fellow monks in the holy life. Monks, a monk possessed of these eight qualities is dear to his fellow monks in the holy life, agreeable, respected and esteemed." The fourth.

5.

The First Discourse on Worldly Adversities

5. "These eight worldly adversities, monks, keep revolving around the world, and the world keeps revolving around the eight worldly adversities. What are the eight? Material gain and loss, fame and disgrace, blame and praise, happiness and suffering. These, monks, are the eight worldly adversities that keep revolving around the world, and the world keeps revolving around these eight worldly adversities."

6.

The Second Discourse on Worldly Adversities

6. "These eight worldly adversities, monks, keep revolving around the world, and the world keeps revolving around the eight worldly adversities. What are the eight? Material gain and loss, fame and disgrace, blame and praise, happiness and suffering. These, monks, are the eight worldly adversities that keep revolving around the world, and the world keeps revolving around these eight worldly adversities.

"For an ignorant worldling, monks, there arises material gain and loss, fame and disgrace, blame and praise, happiness and suffering. For a learned noble disciple too, monks, there arises material gain and loss, fame and disgrace, blame and praise, happiness and suffering. Therein, monks, what is the distinction, what is the disparity, what is the difference between a learned noble disciple and an ignorant worldling?" "The teachings have the Blessed One as their root, venerable sir, have the Blessed One as their guide, have the Blessed One as their refuge. It would be good indeed, venerable sir, if the meaning of this statement would occur to the Blessed One himself. Having heard from the Blessed One, the monks will remember it."

"If so, monks, listen, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this - "For an ignorant worldling, monks, there arises material gain. He does not consider thus - 'This material gain has arisen in me; and that is impermanent, suffering, subject to change' - he does not understand as it really is. There arises loss... etc. there arises fame... there arises disgrace... there arises blame... there arises praise... there arises happiness... there arises suffering. He does not consider thus - 'This suffering has arisen in me; and that is impermanent, suffering, subject to change' - he does not understand as it really is."

"For him, material gain remains obsessing the mind, loss remains obsessing the mind, fame remains obsessing the mind, disgrace remains obsessing the mind, blame remains obsessing the mind, praise remains obsessing the mind, happiness remains obsessing the mind, suffering remains obsessing the mind. He welcomes arisen material gain, is hostile towards loss; he welcomes arisen fame, is hostile towards disgrace; he welcomes arisen praise, is hostile towards blame; he welcomes arisen happiness, is hostile towards suffering. Thus possessed of compliance and opposition, he is not released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes. 'He is not released from suffering', I say."

"But for a learned noble disciple, monks, material gain arises. He considers thus: 'This material gain has arisen in me; and that is impermanent, suffering, subject to change' - he understands as it really is. There arises loss... etc. there arises fame... there arises disgrace... there arises blame... there arises praise... there arises happiness... there arises suffering. He considers thus: 'This suffering has arisen in me; and that is impermanent, suffering, subject to change' - he understands as it really is."

"For him, material gain does not remain obsessing the mind, loss does not remain obsessing the mind, fame does not remain obsessing the mind, disgrace does not remain obsessing the mind, blame does not remain obsessing the mind, praise does not remain obsessing the mind, happiness does not remain obsessing the mind, suffering does not remain obsessing the mind. He does not comply with arisen material gain, he does not oppose loss; he does not comply with arisen fame, he does not oppose disgrace; he does not comply with arisen praise, he does not oppose blame; he does not comply with arisen happiness, he does not oppose suffering. He, thus having abandoned compliance and opposition, is released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes. 'He is released from suffering', I say. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an ignorant worldling."

7.

The Discourse on Devadatta's Failure

7. On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain, not long after Devadatta had departed. There the Blessed One, referring to Devadatta, addressed the monks - "Good, monks, a monk from time to time reviews one's own failure. Good, monks, a monk from time to time reviews another's failure. Good, monks, a monk from time to time reviews one's own success. Good, monks, a monk from time to time reviews another's success. Monks, overcome by eight bad qualities, with mind consumed, Devadatta is bound for the realm of misery, doomed to hell, will remain there for an aeon, incurable."

"Which eight? Indeed, monks, overcome by material gain, with mind consumed, Devadatta is bound for the realm of misery, doomed to hell, will remain there for an aeon, incurable. By loss, monks, etc. by fame, monks, by disgrace, monks, by honour, monks, by dishonour, monks, by evil desire, monks, by evil friendship, monks, overcome, with mind consumed, Devadatta is bound for the realm of misery, doomed to hell, will remain there for an aeon, incurable. By these eight bad qualities, monks, overcome, with mind consumed, Devadatta is bound for the realm of misery, doomed to hell, will remain there for an aeon, incurable.

"Good, monks, a monk should dwell having overcome again and again arisen material gain, arisen loss, etc. arisen fame, arisen disgrace, arisen honour, arisen dishonour, arisen evil desire, should dwell having overcome again and again arisen evil friendship.

"And what, monks, is the reason dependent on which a monk should dwell having overcome again and again arisen material gain, arisen loss, etc. arisen fame, arisen disgrace, arisen honour, arisen dishonour, arisen evil desire, should dwell having overcome again and again arisen evil friendship?

"For whatever mental corruptions, vexations, and fevers would arise for one dwelling without overcoming arisen material gain, monks, for one dwelling having overcome arisen material gain, those mental corruptions, vexations, and fevers do not exist. For whatever mental corruptions, vexations, and fevers would arise for one dwelling without overcoming arisen loss, monks, etc. arisen fame, arisen disgrace, arisen honour, arisen dishonour, arisen evil desire, For whatever mental corruptions, vexations, and fevers would arise for one dwelling without overcoming arisen evil friendship, for one dwelling having overcome arisen evil friendship, those mental corruptions, vexations, and fevers do not exist. This, monks, is the reason dependent on which a monk should dwell having overcome again and again arisen material gain, arisen loss... etc. arisen fame, arisen disgrace, arisen honour, arisen dishonour, arisen evil desire, should dwell having overcome again and again arisen evil friendship.

"Therefore, monks, you should train thus - 'We will dwell having overcome again and again arisen material gain, arisen loss... etc. arisen fame, arisen disgrace, arisen honour, arisen dishonour, arisen evil desire, we will dwell having overcome again and again arisen evil friendship.' Thus indeed, monks, should you train." The seventh.

8.

The Discourse on Uttara's Failure

8. On one occasion the Venerable Uttara was dwelling at Mahisavatthu on the Saṅkheyya mountain in Vaṭajālikā. There the Venerable Uttara addressed the monks - "Good, friends, a monk from time to time reviews one's own failure. Good, friends, a monk from time to time reviews another's failure. Good, friends, a monk from time to time reviews one's own success. Good, friends, a monk from time to time reviews another's success."

Now at that time the great king Vessavaṇa was going from the northern direction to the southern direction on some business. The great king Vessavaṇa heard the Venerable Uttara teaching the Teaching thus to the monks at Mahisavatthu on the Saṅkheyya mountain in Vaṭajālikā - "Good, friends, a monk from time to time reviews one's own failure. Good, friends, a monk from time to time reviews another's failure. Good, friends, a monk from time to time reviews one's own success. Good, friends, a monk from time to time reviews another's success."

Then the great king Vessavaṇa - just as a strong man might extend his bent arm or bend his extended arm, even so, having vanished from Mahisavatthu on the Saṅkheyya mountain in Vaṭajālikā, appeared among the gods of the Thirty-three. Then the great king Vessavaṇa approached Sakka, the lord of the gods; having approached, he said this to Sakka, the lord of the gods - "May you know, sir! This Venerable Uttara at Mahisavatthu on the Saṅkheyya mountain in Vaṭajālikā teaches the Teaching thus to the monks - 'Good, friends, a monk from time to time reviews one's own failure. Good, friends, a monk from time to time reviews another's failure... etc. one's own success... reviews another's success.'"

Then Sakka, the lord of the gods, just as a strong man might extend his bent arm or bend his extended arm, even so, having vanished from among the gods of the Thirty-three, appeared before the Venerable Uttara at Mahisavatthu on the Saṅkheyya mountain in Vaṭajālikā. Then Sakka, the lord of the gods, approached the Venerable Uttara; having approached, he paid respect to the Venerable Uttara and stood to one side. Standing to one side, Sakka, the lord of the gods, said this to the Venerable Uttara -

"Is it true, venerable sir, that the Venerable Uttara teaches the Teaching thus to the monks - 'Good, friends, a monk from time to time reviews one's own failure, good, friends, a monk from time to time reviews another's failure... etc. one's own success... reviews another's success'?" "Yes, lord of the gods." "But is this, venerable sir, the Venerable Uttara's own inspiration, or is it the word of that Blessed One, the Worthy One, the Perfectly Self-awakened One?" "If so, lord of the gods, I will make a simile for you. By means of a simile some wise men here understand the meaning of what is said."

"Just as, lord of the gods, not far from a village or a town there might be a great heap of grain. From there a great multitude of people might bring grain - with carrying poles, with baskets, on their hips, in their cupped hands. If someone, lord of the gods, having approached that great multitude of people, were to ask thus - 'Where are you bringing this grain from?' - how answering, lord of the gods, would that great multitude of people answer rightly?" "'We are bringing it from that great heap of grain,' venerable sir, that great multitude of people would answer rightly." "Just so, lord of the gods, whatever is well spoken, all that is the word of that Blessed One, the Worthy One, the Perfectly Self-awakened One. Taking from that again and again, we and others speak."

"Wonderful, venerable sir, marvellous, venerable sir! How well spoken is this by the Venerable Uttara - 'Whatever is well spoken, all that is the word of that Blessed One, the Worthy One, the Perfectly Self-awakened One. Taking from that again and again, we and others speak.' On one occasion, Venerable Uttara, the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain, not long after Devadatta had departed. There the Blessed One, referring to Devadatta, addressed the monks -

"Good, monks, a monk from time to time reviews one's own failure. Good, monks, a monk from time to time reviews another's failure, etc. one's own success... reviews another's success. Monks, overcome by eight bad qualities, with mind consumed, Devadatta is bound for the realm of misery, doomed to hell, will remain there for an aeon, incurable. Which eight? Indeed, monks, overcome by material gain, with mind consumed, Devadatta is bound for the realm of misery, doomed to hell, will remain there for an aeon, incurable; by loss, monks, etc. by fame, monks, by disgrace, monks, by honour, monks, by dishonour, monks, by evil desire, monks, by evil friendship, monks, overcome, with mind consumed, Devadatta is bound for the realm of misery, doomed to hell, will remain there for an aeon, incurable. By these eight bad qualities, monks, overcome, with mind consumed, Devadatta is bound for the realm of misery, doomed to hell, will remain there for an aeon, incurable.

"Good, monks, a monk should dwell having overcome again and again arisen material gain; arisen loss, etc. arisen fame, arisen disgrace, arisen honour, arisen dishonour, arisen evil desire, should dwell having overcome again and again arisen evil friendship.

"And what, monks, is the reason dependent on which a monk should dwell having overcome again and again arisen material gain; arisen loss, etc. arisen fame, arisen disgrace, arisen honour, arisen dishonour, arisen evil desire, should dwell having overcome again and again arisen evil friendship?

"For whatever mental corruptions, vexations, and fevers would arise for one dwelling without overcoming arisen material gain, monks, for one dwelling having overcome arisen material gain, those mental corruptions, vexations, and fevers do not exist. For whatever mental corruptions, vexations, and fevers would arise for one dwelling without overcoming arisen loss, monks, etc. arisen fame, arisen disgrace, arisen honour, arisen dishonour, arisen evil desire, For whatever mental corruptions, vexations, and fevers would arise for one dwelling without overcoming arisen evil friendship, for one dwelling having overcome arisen evil friendship, those mental corruptions, vexations, and fevers do not exist. This, monks, is the reason dependent on which a monk should dwell having overcome again and again arisen material gain; arisen loss, etc. arisen fame, arisen disgrace, arisen honour, arisen dishonour, arisen evil desire, should dwell having overcome again and again arisen evil friendship.

"Therefore, monks, you should train thus - 'We will dwell having overcome again and again arisen material gain, arisen loss... etc. arisen fame, arisen disgrace, arisen honour, arisen dishonour, arisen evil desire, we will dwell having overcome again and again arisen evil friendship.' Thus indeed, monks, should you train."

"To this extent, Venerable Uttara, among human beings there are four assemblies - monks, nuns, male lay followers, and female lay followers. This exposition of the Teaching has not been established anywhere. May the Venerable Uttara learn this exposition of the Teaching. May the Venerable Uttara master this exposition of the Teaching. May the Venerable Uttara remember this exposition of the Teaching. This exposition of the Teaching is beneficial, venerable sir, and is fundamental to the holy life." The eighth.

9.

The Discourse on Nanda

9. 'A son of good family,' monks, one speaking rightly would say of Nanda. 'Powerful,' monks, one speaking rightly would say of Nanda. 'Pleasing,' monks, one speaking rightly would say of Nanda. 'One of intense lust,' monks, one speaking rightly would say of Nanda. How else, monks, could Nanda, with guarded doors in the sense faculties, knowing moderation in food, devoted to wakefulness, endowed with mindfulness and full awareness, be able to live the holy life that is complete and pure! Herein, monks, is Nanda's guarding the doors of the sense faculties. If, monks, Nanda needs to look towards the eastern direction, having collected together with the whole mind, Nanda looks towards the eastern direction - 'Thus as I look towards the eastern direction, covetousness and displeasure, evil unwholesome mental states, will not flow in upon me.' Thus he is fully aware there.

If, monks, Nanda needs to look towards the western direction... etc. needs to look towards the northern direction... needs to look towards the southern direction... needs to look upwards... needs to look downwards... needs to survey the intermediate directions, having collected together with the whole mind, Nanda surveys the intermediate directions - 'Thus as I survey the intermediate directions, covetousness and displeasure, evil unwholesome mental states, will not flow in upon me.' Thus he is fully aware there. This, monks, is Nanda's guarding the doors of the sense faculties.

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

Herein, monks, is Nanda's devotion to wakefulness. Here, monks, Nanda during the day by walking and sitting purifies the mind of obstructive mental states; during the first watch of the night by walking and sitting he purifies the mind of obstructive mental states; during the middle watch of the night he lies down in the lion's posture on the right side, overlapping foot upon foot, mindful and fully aware, having attended to the perception of rising; during the last watch of the night, having risen, by walking and sitting he purifies the mind of obstructive mental states. This, monks, is Nanda's devotion to wakefulness.

Herein, monks, is Nanda's mindfulness and full awareness. Here, monks, for Nanda feelings arise as known, continue as known, pass away as known; perceptions arise as known... etc. applied thoughts arise as known... etc. pass away as known. This, monks, is Nanda's mindfulness and full awareness.

"What else, monks, is Nanda with guarded doors in the sense faculties, knowing moderation in food, devoted to wakefulness, endowed with mindfulness and full awareness, by which Nanda is able to live the holy life that is complete and pure!" The ninth.

10.

The Discourse on Kāraṇḍava

10. On one occasion the Blessed One was dwelling at Campā on the bank of the Gaggarā pond. Now at that time monks were accusing a monk of an offence. That monk, being accused of an offence by the monks, evaded the issue with another issue, diverted the discussion outside, and manifested irritation, hate, and displeasure.

Then the Blessed One addressed the monks: "Eject this person, monks; eject this person, monks. This person should be removed, monks. What is the use to you of this outsider's son who has been purified! Here, monks, a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is just like that of other good monks - as long as the monks do not see his offence. But when the monks see his offence, they know him thus - 'This one is a corrupter of ascetics, chaff among ascetics, refuse among ascetics.' Having known him thus, they remove him outside. What is the reason for this? Lest he should corrupt other good monks."

"Just as, monks, in a thriving barley field there might arise a barley-corrupter, barley-chaff, barley-refuse. Its root is just like that of other good barley; its stalk is just like that of other good barley; its leaf is just like that of other good barley - as long as its ear does not appear. But when its ear appears, they know it thus - 'This is a barley-corrupter, barley-chaff, barley-refuse.' Having known it thus, they uproot it with its root and throw it outside the barley field. What is the reason for this? Lest it should corrupt other good barley.

"Just so, monks, here a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is just like that of other good monks - as long as the monks do not see his offence. But when the monks see his offence, they know him thus - 'This one is a corrupter of ascetics, chaff among ascetics, refuse among ascetics.' Having known him thus, they remove him outside. What is the reason for this? Lest he should corrupt other good monks.

"Just as, monks, when a great heap of grain is being winnowed, therein whatever grains are firm and have substance, they form a heap on one side, but whatever grains are weak and chaff, the wind carries them away to one side. The owners, having taken a broom, sweep them away even more. What is the reason for this? 'Lest they spoil the other good grain!' Just so, monks, here a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is just the same as that of other good monks - as long as the monks do not see his offence. But when the monks see his offence, they know him thus - 'This one is a corrupter of ascetics, chaff among ascetics, refuse among ascetics.' Having known him thus, they remove him outside. What is the reason for this? Lest he should corrupt other good monks.

"Just as, monks, a man needing a water-channel pipe, having taken a sharp axe, might enter a forest. Whatever tree he might strike with the axe handle, therein whatever trees are firm and have substance, when struck with the axe handle, they resound with a hard sound; but whatever trees are rotten inside, oozing, and have become rubbish, when struck with the axe handle, they resound with a hollow sound. He cuts it at the root, having cut it at the root he cuts it at the top, having cut it at the top he thoroughly cleans the inside, having thoroughly cleaned the inside he fits it as a water-channel pipe. Just so, monks, here a certain person's going forward and returning, looking ahead and looking aside, bending and stretching, wearing the double robe, bowl and robes is just the same as that of other good monks - as long as the monks do not see his offence. But when the monks see his offence, they know him thus - 'This one is a corrupter of ascetics, chaff among ascetics, refuse among ascetics.' Having known him thus, they remove him outside. What is the reason for this? 'Lest he spoil the other good monks.'"

The Chapter on Friendliness is the first.

Its summary:

2.

The Great Chapter

1.

The Discourse at Verañjā

11. Thus have I heard - On one occasion the Blessed One was dwelling at Verañjā at the root of the Naḷeru's Pucimanda tree. Then the brahmin Verañja approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Verañja said this to the Blessed One -

"I have heard this, Master Gotama - 'The ascetic Gotama does not pay respect to brahmins who are old, aged, elderly, who have traversed the span of life, who have reached advanced years, or rise up for them or invite them with a seat.' This, Master Gotama, is indeed so. For indeed the Venerable Gotama does not pay respect to brahmins who are old, aged, elderly, who have traversed the span of life, who have reached advanced years, or rise up for them or invite them with a seat. This, Master Gotama, is not proper." "I do not see anyone, brahmin, 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, to whom I should pay respect or rise up for or invite with a seat. For if, brahmin, the Tathāgata were to pay respect or rise up for or invite with a seat, even his head would split apart."

"The Venerable Gotama is without taste!" "There is indeed, brahmin, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is without taste.' Those tastes of forms, tastes of sounds, tastes of odours, tastes of flavours, tastes of tangible objects, brahmin - these have been abandoned by the Tathāgata, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. This, brahmin, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is without taste,' but not with reference to what you say."

"The Venerable Gotama is without enjoyment!" "There is indeed, brahmin, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is without enjoyment.' Those enjoyments of forms, enjoyments of sounds, enjoyments of odours, enjoyments of flavours, enjoyments of tangible objects, brahmin - these have been abandoned by the Tathāgata, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. This, brahmin, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is without enjoyment,' but not with reference to what you say."

"The Venerable Gotama is a proponent of the inefficacy of action!" "There is indeed, brahmin, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is a proponent of the inefficacy of action.' For I, brahmin, teach the non-doing of bodily misconduct, verbal misconduct, mental misconduct; I teach the non-doing of various evil unwholesome mental states. This, brahmin, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is a proponent of the inefficacy of action,' but not with reference to what you say."

"Master Gotama is an annihilationist!" "There is indeed, brahmin, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is an annihilationist.' For I, brahmin, teach the annihilation of lust, hate, and delusion; I teach the annihilation of various evil unwholesome mental states. This, brahmin, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is an annihilationist,' but not with reference to what you say."

"Master Gotama is one who detests!" "There is indeed, brahmin, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is one who detests.' For I, brahmin, detest bodily misconduct, verbal misconduct, mental misconduct; I detest the attainment of various evil unwholesome mental states. This, brahmin, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is one who detests,' but not with reference to what you say."

"Master Gotama is one who removes!" "There is indeed, brahmin, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is one who removes.' For I, brahmin, teach the Teaching for the removal of lust, hate, and delusion; I teach the Teaching for the removal of various evil unwholesome mental states. This, brahmin, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is one who removes,' but not with reference to what you say."

"Master Gotama is an austere ascetic!" "There is indeed, brahmin, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is an austere ascetic.' I call causing remorse, brahmin, evil unwholesome mental states - bodily misconduct, verbal misconduct, mental misconduct. For whom, brahmin, those evil unwholesome mental states causing remorse have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, him I call 'an austere ascetic.' For the Tathāgata, brahmin, those evil unwholesome mental states causing remorse have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. This, brahmin, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is an austere ascetic,' but not with reference to what you say."

"Master Gotama is one without a womb!" "There is indeed, brahmin, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is one without a womb.' For whom, brahmin, lying in a womb in the future, the production of rebirth, has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, him I call 'one without a womb.' For the Tathāgata, brahmin, lying in a womb in the future, the production of rebirth, has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. This, brahmin, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is one without a womb,' but not with reference to what you say.

"Just as, brahmin, a hen's eggs, eight or ten or twelve. If they were properly sat upon by the hen, properly warmed, properly incubated. Whichever of those chicks first, having broken through the egg shell with the tips of their claws or with their beaks, would hatch out safely, how should that one be called - 'the eldest or the youngest'?" "That one, Master Gotama, should be called the eldest. For he, Master Gotama, is the eldest among them."

"Just so indeed, brahmin, having broken through the shell of ignorance for the generation gone to ignorance, become like an egg, enveloped, I alone in the world have fully awakened to the unsurpassed perfect enlightenment. For I, brahmin, am the eldest, the foremost in the world. My energy, brahmin, was aroused and unsluggish, mindfulness was established and unconfused, the body was calm and not excited, the mind was concentrated and fully focused.

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

"When the mind was thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, I directed and inclined the mind towards the knowledge of recollecting past lives. I recollect manifold past lives, that is - 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 I recollect manifold past lives.

"This, brahmin, was the first true knowledge attained by me in the first watch of the night; ignorance was destroyed, true knowledge arose; darkness was destroyed, light arose, as happens for one dwelling diligent, ardent, and resolute. This, brahmin, was my first breaking forth, like a chick from the egg-shell.

"When the mind was thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, I directed and inclined the mind towards the knowledge of the passing away and rebirth of beings. With the divine eye, which is pure and surpasses the human, I see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understand beings according to their actions - 'These beings indeed, sirs, endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views. Upon the body's collapse at death, they have arisen in a realm of misery, an unfortunate realm, a nether world, in hell. But these beings, sirs, endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, not revilers of the noble ones, holding right views, undertaking actions based on right views. Upon the body's collapse at death, they have arisen in a fortunate realm, in a heavenly world.' Thus with the divine eye, which is pure and surpasses the human, I see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understand beings according to their actions.

"This, brahmin, was the second true knowledge attained by me in the middle watch of the night; ignorance was destroyed, true knowledge arose; darkness was destroyed, light arose, as happens for one dwelling diligent, ardent, and resolute. This, brahmin, was my second breaking forth, like a chick from the egg-shell.

"When the mind was thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, I directed and inclined the mind towards the knowledge of the elimination of mental corruptions. I directly knew as it really is: 'This is suffering'; I directly knew as it really is: 'This is the origin of suffering'; I directly knew as it really is: 'This is the cessation of suffering'; I directly knew as it really is: 'This is the practice leading to the cessation of suffering'; I directly knew as it really is: 'These are the mental corruptions'; I directly knew as it really is: 'This is the origin of mental corruptions'; I directly knew as it really is: 'This is the cessation of mental corruptions'; I directly knew as it really is: 'This is the practice leading to the cessation of mental corruptions.' For me knowing thus, seeing thus, the mind became liberated from the mental corruption of sensuality, the mind became liberated from the mental corruption of existence, the mind became liberated from the mental corruption of ignorance. When liberated, there was the knowledge: 'Liberated.' I directly knew: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.'

"This, brahmin, was the third true knowledge attained by me in the last watch of the night; ignorance was destroyed, true knowledge arose; darkness was destroyed, light arose, as happens for one dwelling diligent, ardent, and resolute. This, brahmin, was my third breaking forth, like a chick from the egg-shell."

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

2.

The Discourse on the Lion

12. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Now at that time many well-known Licchavis were seated together assembled in the council hall, speaking in many ways in praise of the Buddha, in praise of the Teaching, in praise of the Community.

Now at that time the general Sīha, a disciple of the Jains, was seated in that assembly. Then this occurred to the general Sīha - "Without doubt that Blessed One must be a Worthy One, a perfectly Self-awakened One, since these many well-known Licchavis are seated together assembled in the council hall, speaking in many ways in praise of the Buddha, in praise of the Teaching, in praise of the Community. What if I were to approach that Blessed One for an audience, the Worthy One, the perfectly Self-awakened One?" Then the general Sīha approached Nigaṇṭha Nāṭaputta; having approached, he said this to Nigaṇṭha Nāṭaputta - "I wish, venerable sir, to approach the ascetic Gotama for an audience."

"But why would you, Sīha, being a proponent of the efficacy of action, approach the ascetic Gotama for an audience, who is a proponent of the inefficacy of action? For, Sīha, the ascetic Gotama is a proponent of the inefficacy of action, he teaches the Teaching for non-doing, and by that he trains his disciples." Then whatever intention the general Sīha had to go to see the Blessed One, that subsided.

For the second time many well-known Licchavis were seated together assembled in the council hall, speaking in many ways in praise of the Buddha... etc. of the Teaching... etc. in praise of the Community. For the second time this occurred to the general Sīha - "Without doubt that Blessed One must be a Worthy One, a perfectly Self-awakened One, since these many well-known Licchavis are seated together assembled in the council hall, speaking in many ways in praise of the Buddha, of the Teaching... etc. in praise of the Community. What if I were to approach that Blessed One for an audience, the Worthy One, the perfectly Self-awakened One?" Then the general Sīha approached Nigaṇṭha Nāṭaputta; having approached, he said this to Nigaṇṭha Nāṭaputta - "I wish, venerable sir, to approach the ascetic Gotama for an audience."

"But why would you, Sīha, being a proponent of the efficacy of action, approach the ascetic Gotama for an audience, who is a proponent of the inefficacy of action? For, Sīha, the ascetic Gotama is a proponent of the inefficacy of action, he teaches the Teaching for non-doing, and by that he trains his disciples." For the second time whatever intention the general Sīha had to go to see the Blessed One, that subsided.

For the third time many well-known Licchavis were seated together assembled in the council hall, speaking in many ways in praise of the Buddha... etc. of the Teaching... etc. in praise of the Community. For the third time this occurred to the general Sīha - "Without doubt that Blessed One must be a Worthy One, a perfectly Self-awakened One, since these many well-known Licchavis are seated together assembled in the council hall, speaking in many ways in praise of the Buddha, in praise of the Teaching, in praise of the Community. What will these Jains do to me, whether consulted or not consulted? What if I, without consulting the Jains, were to approach that Blessed One for an audience, the Worthy One, the perfectly Self-awakened One?"

Then the general Sīha departed from Vesālī with about five hundred chariots in the middle of the day to see the Blessed One. Having gone by vehicle as far as the ground was passable for vehicles, he descended from the vehicle and went on foot. Then the general Sīha approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the general Sīha said this to the Blessed One -

"I have heard this, venerable sir - 'The ascetic Gotama is a proponent of the inefficacy of action, he teaches the Teaching for non-doing, and by that he trains his disciples.' Those who, venerable sir, say thus - 'The ascetic Gotama is a proponent of the inefficacy of action, he teaches the Teaching for non-doing, and by that he trains his disciples' - are they, venerable sir, speaking what has been said by the Blessed One, and do they not misrepresent the Blessed One with what is untrue, and do they explain what is in conformity with the Teaching, and does no reasonable counter-argument come to a blameworthy position? For we do not wish to misrepresent the Blessed One, venerable sir."

"There is, Sīha, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is a proponent of the inefficacy of action, he teaches the Teaching for non-doing, and by that he trains his disciples.'

"There is, Sīha, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is a proponent of the efficacy of action, he teaches the Teaching for doing, and by that he trains his disciples.'

"There is, Sīha, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is an annihilationist, he teaches the Teaching for annihilation, and by that he trains his disciples.'

"There is, Sīha, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is one who detests, he teaches the Teaching for detesting, and by that he trains his disciples.'

"There is, Sīha, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is one who removes, he teaches the Teaching for removal, and by that he trains his disciples.'

"There is, Sīha, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is an austere ascetic, he teaches the Teaching for austere asceticism, and by that he trains his disciples.'

"There is, Sīha, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is one without a womb, he teaches the Teaching for being without a womb, and by that he trains his disciples.'

"There is, Sīha, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is one who gives comfort, he teaches the Teaching for comfort, and by that he trains his disciples.'

"And what, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is a proponent of the inefficacy of action, he teaches the Teaching for non-doing, and by that he trains his disciples'? For I, Sīha, teach the non-doing of bodily misconduct, verbal misconduct, mental misconduct; I teach the non-doing of various evil unwholesome mental states. This, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is a proponent of the inefficacy of action, he teaches the Teaching for non-doing, and by that he trains his disciples.'

"And what, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is a proponent of the efficacy of action, he teaches the Teaching for the efficacy of action, and by that he trains his disciples'? For I, Sīha, teach the doing of bodily good conduct, good verbal conduct, good mental conduct; I teach the doing of various wholesome mental states. This, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is a proponent of the efficacy of action, he teaches the Teaching for doing, and by that he trains his disciples.'

"And what, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is an annihilationist, he teaches the Teaching for annihilation, and by that he trains his disciples'? For I, Sīha, teach the annihilation of lust, hate, and delusion; I teach the annihilation of various evil unwholesome mental states. This, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is an annihilationist, he teaches the Teaching for annihilation, and by that he trains his disciples.'

"And what, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is one who detests, he teaches the Teaching for detesting, and by that he trains his disciples'? For I, Sīha, detest bodily misconduct, verbal misconduct, mental misconduct; I detest the attainment of various evil unwholesome mental states. This, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is one who detests, he teaches the Teaching for detesting, and by that he trains his disciples.'

"And what, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is one who removes, he teaches the Teaching for removal, and by that he trains his disciples'? For I, Sīha, teach the Teaching for the removal of lust, hate, and delusion; I teach the Teaching for the removal of various evil unwholesome mental states. This, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is one who removes, he teaches the Teaching for removal, and by that he trains his disciples.'

"And what, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is an austere ascetic, he teaches the Teaching for austere asceticism, and by that he trains his disciples'? I call causing remorse, Sīha, evil unwholesome mental states - bodily misconduct, verbal misconduct, mental misconduct. For whom, Sīha, those evil unwholesome mental states causing remorse have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, him I call 'an austere ascetic.' For the Tathāgata, Sīha, those evil unwholesome mental states causing remorse have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. This, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is an austere ascetic, he teaches the Teaching for austere asceticism, and by that he trains his disciples.'

"And what, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is one without a womb, he teaches the Teaching for being without a womb, and by that he trains disciples'? For whom, Sīha, lying in a womb in the future, the production of rebirth, has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, him I call 'one without a womb.' For the Tathāgata, Sīha, lying in a womb in the future, the production of rebirth, has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. This, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is one without a womb, he teaches the Teaching for being without a womb, and by that he trains his disciples.'

"And what, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is one who brings comfort, he teaches the Teaching for comfort, and by that he trains disciples'? For I, Sīha, am one who brings comfort with the supreme comfort, I teach the Teaching for comfort, and by that I train disciples. This, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is one who gives comfort, he teaches the Teaching for comfort, and by that he trains his disciples.'

When this was said, the general Sīha said this to the Blessed One - "Excellent, venerable sir, excellent, venerable sir! Etc. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life."

"Investigate thoroughly, Sīha. Thorough investigation is good for well-known people like you." "By this, venerable sir, I am exceedingly delighted and satisfied with the Blessed One, that the Blessed One said thus to me - 'Investigate thoroughly, Sīha. Thorough investigation is good for well-known people like you.' For if, venerable sir, heterodox followers had obtained me as a disciple, they would carry a banner around almost the whole of Vesālī - 'The general Sīha has become our disciple.' And yet the Blessed One says thus - 'Investigate thoroughly, Sīha. Thorough investigation is good for well-known people like you.' I, venerable sir, for the second time go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life."

"For a long time, Sīha, your family has been like a well for the Jains, so that you might think a lump of food should be given to those of them who have arrived." "By this, venerable sir, I am exceedingly delighted and satisfied with the Blessed One, that the Blessed One said thus to me - 'For a long time, Sīha, your family has been like a well for the Jains, so that you might think a lump of food should be given to those of them who have arrived.' I have heard this, Venerable Sir - 'The ascetic Gotama says thus - Gifts should be given only to me, gifts should be given only to my disciples; Only what is given to me is of great fruit, what is given to others is not of great fruit; Only what is given to my disciples is of great fruit, what is given to the disciples of others is not of great fruit' - and yet the Blessed One encourages me to give even to the Jains. But, venerable sir, we shall know the proper time for this. I, venerable sir, for the third time go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life."

Then the Blessed One gave a progressive discourse to the general Sīha, as follows - a talk on giving, a talk on morality, a talk on heaven; he made known the danger, degradation, and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew that the general Sīha was of pliant mind, of tender mind, of mind free from hindrances, of elated mind, of confident mind, then he made known that teaching of the Teaching which the Buddhas have themselves discovered - suffering, origin, cessation, path. Just as a pure cloth, free from stains, would properly receive dye; even so, in the general Sīha, in that very seat, the stainless, spotless eye of the Teaching arose - "Whatever has the nature of arising, all that has the nature of cessation."

Then the general Sīha, having seen the Teaching, having attained the Teaching, having understood the Teaching, having penetrated the Teaching, having crossed over doubt, having gone beyond uncertainty, having attained self-confidence, not relying on others in the Teacher's instruction, said this to the Blessed One - "May the Blessed One consent to accept a meal from me tomorrow together with the Community of monks, venerable sir." The Blessed One consented by silence.

Then the general Sīha, having learned of the Blessed One's acceptance, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed. Then the general Sīha addressed a certain man - "Go, hey man, find out about available meat." Then the general Sīha, after that night had passed, having had superior solid and soft food prepared at his own dwelling, announced the time to the Blessed One - "It is time, venerable sir! The meal is ready."

Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of the general Sīha; having approached, he sat down on the prepared seat together with the Community of monks. Now at that time several Jains in Vesālī, going from road to road, from crossroads to crossroads, having raised their arms, were crying out - "Today the general Sīha, having killed a fat beast, has prepared a meal for the ascetic Gotama. The ascetic Gotama knowingly consumes meat specifically prepared for him, dependent on that action."

Then a certain man approached the general Sīha; having approached, he whispered to the general Sīha - "May you know, venerable sir! These several Jains in Vesālī, going from road to road, from crossroads to crossroads, having raised their arms, are crying out - 'Today the general Sīha, having killed a fat beast, has prepared a meal for the ascetic Gotama. The ascetic Gotama knowingly consumes meat specifically prepared for him, dependent on that action.' Enough, sir! For a long time those venerable ones have been desirous of blaming the Buddha, desirous of blaming the Teaching, desirous of blaming the Community. And those venerable ones do not tire of misrepresenting that Blessed One with what is untrue, hollow, false, and not factual; and we would not intentionally deprive a living being of life even for the sake of our life."

Then the general Sīha with his own hand satisfied and served the Community of monks headed by the Buddha with superior solid and soft food. Then the general Sīha, when the Blessed One had finished eating and had removed his hand from the bowl, sat down to one side. The Blessed One, having instructed, encouraged, inspired, and gladdened the general Sīha seated to one side with a talk on the Teaching, rose from his seat and departed. The second.

3.

The Discourse on the Thoroughbred Horse

13. "Monks, a king's good thoroughbred horse possessed of eight factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself. Which eight? Here, monks, a king's good thoroughbred horse is well-born on both sides - on his mother's side and on his father's side. In whatever direction other good thoroughbred horses are born, in that direction he is born. Whatever food they give him - whether fresh or dry - that he consumes carefully without scattering. He is one who detests sitting down or lying down on excrement or urine. He is gentle and pleasant to live with, and does not agitate other horses. Whatever fraudulent behaviours, deceitful behaviours, crooked behaviours, and dishonest behaviours he has, those he reveals as they really are to the charioteer. His charioteer strives for the subduing of those. And he is one who draws. He arouses the mind: 'Let other horses draw or not, I will draw here.' When going, he goes by the straight path only. He is steadfast, showing strength until the exhaustion of life and death. Monks, a king's good thoroughbred horse possessed of these eight factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself.

"Just so, monks, a monk possessed of eight qualities is worthy of offerings, etc. an unsurpassed field of merit for the world. Which eight? 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. Whatever food they give him - whether coarse or superior - that he consumes carefully without being distressed. He is one who detests bodily misconduct, verbal misconduct, mental misconduct; he is one who detests the attainment of various evil unwholesome mental states. He is gentle and pleasant to live with, and does not agitate other monks. Whatever fraudulent behaviours, deceitful behaviours, crooked behaviours, and dishonest behaviours he has, those he reveals as they really are to the Teacher, to the wise, or to his fellows in the holy life. His Teacher, or a wise one, or a fellow in the holy life strives for the subduing of those. And he is one who trains. He arouses the mind: 'Let other monks train or not, I will train here.' When going, he goes by the straight path only; therein this is the straight path, as follows - right view, etc. right concentration. He dwells putting forth strenuous energy - 'Let only skin and sinews and bones remain, let the flesh and blood in the body dry up; what is to be attained by manly strength, by manly energy, by manly effort - without attaining that, there will be no cessation of energy.' Monks, a monk possessed of these eight qualities is worthy of offerings, etc. an unsurpassed field of merit for the world." The third.

4.

The Discourse on the Inferior Horse

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

"And which, monks, are the eight inferior horses and the eight horse faults? Here, monks, a certain inferior horse, when told 'Go!', being goaded, urged on by the charioteer, steps backwards, pushes the chariot back from behind. Such too, monks, is a certain inferior horse here. This, monks, is the first horse fault.

"Furthermore, monks, here a certain inferior horse, when told 'Go!', being goaded, urged on by the charioteer, jumps backwards, strikes the pole, breaks the tripod. Such too, monks, is a certain inferior horse here. This, monks, is the second horse fault.

"Furthermore, monks, here a certain inferior horse, when told 'Go!', being goaded, urged on by the charioteer, having raised its thigh onto the chariot pole, tramples down the chariot pole itself. Such too, monks, is a certain inferior horse here. This, monks, is the third horse fault.

"Furthermore, monks, here a certain inferior horse, when told 'Go!', being goaded, urged on by the charioteer, takes a wrong path, overturns the chariot. Such too, monks, is a certain inferior horse here. This, monks, is the fourth horse fault.

"Furthermore, monks, here a certain inferior horse, when told 'Go!', being goaded, urged on by the charioteer, rears up, raises the front part of its body, raises its front feet. Such too, monks, is a certain inferior horse here. This, monks, is the fifth horse fault.

"Furthermore, monks, here a certain inferior horse, when told 'Go!', being goaded, urged on by the charioteer, not heeding the charioteer, not heeding the driver's stick, having destroyed the bridle with its teeth, departs wherever it wishes. Such too, monks, is a certain inferior horse here. This, monks, is the sixth horse fault.

"Furthermore, monks, here a certain inferior horse, when told 'Go!', being goaded, urged on by the charioteer, neither goes forward nor goes back, but stands right there standing like a post. Such too, monks, is a certain inferior horse here. This, monks, is the seventh horse fault.

"Furthermore, monks, here a certain inferior horse, when told 'Go!', being goaded, urged on by the charioteer, having drawn together its front feet and having drawn together its hind feet, sits down right there on all four feet. Such too, monks, is a certain inferior horse here. This, monks, is the eighth horse fault. These, monks, are the eight inferior horses and the eight horse faults.

"And which, monks, are the eight inferior persons and the eight faults of a person? Here, monks, monks accuse a monk of an offence. That monk, being accused of an offence by the monks, wriggles out unintentionally saying 'I do not remember.' Just as, monks, an inferior horse, when told 'Go!', being goaded, being urged by the charioteer, steps backwards, pushes the chariot back from behind; I say this person is similar to that, monks. Such too, monks, is a certain inferior person here. This, monks, is the first fault of a person.

"Furthermore, monks, monks accuse a monk of an offence. That monk, being accused of an offence by the monks, opposes the accuser - 'What indeed is the use of your speaking, you fool, you inexperienced one! You too imagine you should speak!' Just as, monks, an inferior horse, when told 'Go!', being goaded, being urged by the charioteer, jumps backwards, strikes the pole, breaks the tripod; I say this person is similar to that, monks. Such too, monks, is a certain inferior person here. This, monks, is the second fault of a person.

"Furthermore, monks, monks accuse a monk of an offence. That monk, being accused of an offence by the monks, makes a counter-accusation against the accuser - 'You have committed such and such an offence; you first make amends.' Just as, monks, an inferior horse, when told 'Go!', being goaded, being urged by the charioteer, having thrown his thigh against the chariot pole, tramples upon the chariot pole itself; I say this person is similar to that, monks. Such too, monks, is a certain inferior person here. This, monks, is the third fault of a person.

"Furthermore, monks, monks accuse a monk of an offence. That monk, being accused of an offence by the monks, evaded the issue with another issue, diverted the discussion outside, and manifested irritation, hate, and displeasure. Just as, monks, an inferior horse, when told 'Go!', being goaded, being urged by the charioteer, takes a wrong path, overturns the chariot; I say this person is similar to that, monks. Such too, monks, is a certain inferior person here. This, monks, is the fourth fault of a person.

"Furthermore, monks, monks accuse a monk of an offence. That monk, being accused of an offence by the monks, throws up his arms in the midst of the Community. Just as, monks, an inferior horse, when told 'Go!', being goaded, being urged by the charioteer, jumps up, raises the front part of his body, raises his front feet; I say this person is similar to that, monks. Such too, monks, is a certain inferior person here. This, monks, is the fifth fault of a person.

"Furthermore, monks, monks accuse a monk of an offence. That monk, being accused of an offence by the monks, not heeding the Community, not heeding the accuser, still with offence, departs wherever he wishes. Just as, monks, an inferior horse, when told 'Go!', being pierced, being urged by the charioteer, not heeding the charioteer, not heeding the driver's stick, having destroyed the bridle with his teeth, departs wherever he wishes; I say this person is similar to that, monks. Such too, monks, is a certain inferior person here. This, monks, is the sixth fault of a person.

"Furthermore, monks, monks accuse a monk of an offence. That monk, being accused of an offence by the monks, saying 'I have indeed not committed an offence, I have indeed not committed an offence,' vexes the Community by silence. Just as, monks, an inferior horse, when told 'Go!', being pierced, being urged by the charioteer, neither goes forward nor goes back, but stands right there fixed like a post; I say this person is similar to that, monks. Such too, monks, is a certain inferior person here. This, monks, is the seventh fault of a person.

"Furthermore, monks, monks accuse a monk of an offence. That monk, being accused of an offence by the monks, said thus - 'Why indeed are you venerable ones so excessively occupied with me that I shall now reject the training and return to the lower life?' He, having rejected the training, having returned to the lower life, said thus - 'Now are you venerable ones satisfied?' Just as, monks, an inferior horse, when told 'Go!', being pierced, being urged by the charioteer, having drawn together the front feet and having drawn together the hind feet, sits down right there on all four feet; I say this person is similar to that, monks. Such too, monks, is a certain inferior person here. This, monks, is the eighth fault of a person. These, monks, are the eight inferior persons and the eight faults of a person." The fourth.

5.

The Discourse on Stains

15. "There are, monks, these eight stains. What are the eight? Non-recitation, monks, is the stain of spells; inactivity, monks, is the stain of houses; idleness, monks, is the stain of beauty; negligence, monks, is the stain of one who guards; misconduct, monks, is the stain of a woman; stinginess, monks, is the stain of one who gives; evil unwholesome mental states, monks, are stains in this world and the next; more staining than those stains, monks, ignorance is the supreme stain. These, monks, are the eight stains."

6.

The Discourse on Messenger Duty

16. "Monks, a monk possessed of eight qualities is worthy to go on messenger duty. Which eight? Here, monks, a monk is a listener, one who causes to hear, a learner, a retainer, one who cognises, one who causes to cognise, skilled in what is connected with meaning and what is not connected with meaning, and not a maker of disputes - Monks, a monk possessed of these eight qualities is worthy to go on messenger duty. Monks, Sāriputta, possessed of eight qualities, is worthy to go on messenger duty. Which eight? Here, monks, Sāriputta is a listener, one who causes to hear, a learner, a retainer, one who cognises, one who causes to cognise, skilled in what is connected with meaning and what is not connected with meaning, and not a maker of disputes. Monks, Sāriputta, possessed of these eight qualities, is worthy to go on messenger duty."

7.

The First Discourse on Bondage

17. "Monks, a woman binds a man in eight ways. Which eight? Monks, a woman binds a man by weeping; monks, a woman binds a man by laughter; monks, a woman binds a man by speech; monks, a woman binds a man by deportment; monks, a woman binds a man by forest offerings; monks, a woman binds a man by odour; monks, a woman binds a man by flavour; monks, a woman binds a man by contact. Monks, by these eight ways a woman binds a man. Those beings, monks, are well bound who are bound by contact." The seventh.

8.

The Second Discourse on Bondage

18. "Monks, a man binds a woman in eight ways. Which eight? Monks, a man binds a woman by weeping; monks, a man binds a woman by laughter; monks, a man binds a woman by speech; monks, a man binds a woman by deportment; monks, a man binds a woman by forest offerings; monks, a man binds a woman by odour; monks, a man binds a woman by flavour; monks, a man binds a woman by contact. Monks, by these eight ways a man binds a woman. Those beings, monks, are well bound who are bound by contact." The eighth.

9.

The Discourse on Pahārāda

19. On one occasion the Blessed One was dwelling at Verañjā at the root of the Naḷeru's Pucimanda tree. Then Pahārāda, the lord of titans, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. To Pahārāda, the lord of titans, standing to one side, the Blessed One said this:

"But do the titans, Pahārāda, delight in the great ocean?" "The titans do delight in the great ocean, venerable sir." "But how many, Pahārāda, wonderful and marvellous phenomena are there in the great ocean, seeing which again and again the titans delight in the great ocean?" "There are eight, venerable sir, wonderful and marvellous phenomena in the great ocean, seeing which again and again the titans delight in the great ocean. What are the eight? The great ocean, venerable sir, is progressively slanting, progressively sloping, progressively inclining, not abruptly precipitous. Since, venerable sir, the great ocean is progressively slanting, progressively sloping, progressively inclining, not abruptly precipitous. This, venerable sir, is the first wonderful and marvellous phenomenon in the great ocean, seeing which again and again the titans delight in the great ocean.

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

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

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

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

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

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

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

"But, venerable sir, do the monks delight in this Teaching and discipline?" "The monks do delight, Pahārāda, in this Teaching and discipline." "But how many, venerable sir, are the wonderful and marvellous phenomena in this Teaching and discipline, which having seen again and again the monks delight in this Teaching and discipline?" "Eight, Pahārāda, are the wonderful and marvellous phenomena in this Teaching and discipline, which having seen again and again the monks delight in this Teaching and discipline. What are the eight? Just as, Pahārāda, the great ocean is gradually sloping, gradually inclining, gradually shelving, not a sudden precipice; just so, Pahārāda, in this Teaching and discipline there is gradual training, gradual action, gradual practice, not a sudden penetration of final knowledge. Since, Pahārāda, in this Teaching and discipline there is gradual training, gradual action, gradual practice, not a sudden penetration of final knowledge. This, Pahārāda, is the first wonderful and marvellous phenomenon in this Teaching and discipline, which having seen again and again the monks delight in this Teaching and discipline.

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

"Just as, Pahārāda, the great ocean does not associate with a dead corpse. Whatever dead corpse there is in the great ocean, that it quickly carries to the shore and pushes onto dry land; just so, Pahārāda, whatever person is immoral, of bad character, of impure and suspicious conduct, of concealed actions, not a recluse though claiming to be a recluse, not a practitioner of the holy life though claiming to be a practitioner of the holy life, rotten inside, filled with desire, rubbish-born, the Community does not associate with him; quickly having assembled together, it suspends him.

"Even though he may be sitting in the midst of the community of monks, yet he is far from the Community and the Community from him. That, Pahārāda, whatever person is immoral, of bad character, of impure and suspicious conduct, of concealed actions, not a recluse though claiming to be a recluse, not a practitioner of the holy life though claiming to be a practitioner of the holy life, rotten inside, filled with desire, rubbish-born, the Community does not associate with him; quickly having assembled together, it suspends him; even though he may be sitting in the midst of the community of monks, yet he is far from the Community and the Community from him. This, Pahārāda, is the third wonderful and marvellous phenomenon in this Teaching and discipline, seeing which again and again monks delight in this Teaching and discipline.

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

"Just as, Pahārāda, whatever rivers in the world flow into the great ocean and whatever streams of rain fall from the sky, no deficiency or fullness of the great ocean is discerned by that; just so, Pahārāda, even if many monks attain final Nibbāna through the Nibbāna element without residue of clinging, no deficiency or fullness of the Nibbāna element is discerned by that. That, Pahārāda, even if many monks attain final Nibbāna through the Nibbāna element without residue of clinging, no deficiency or fullness of the Nibbāna element is discerned by that. This, Pahārāda, is the fifth wonderful and marvellous phenomenon in this Teaching and discipline, seeing which again and again monks delight in this Teaching and discipline.

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

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

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

10.

The Discourse on the Observance

20. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion. Now at that time, on the uposatha day, the Blessed One was seated surrounded by the Community of monks. Then the Venerable Ānanda, when the night was far advanced, when the first watch had passed, having risen from his seat, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One - "The night has passed, venerable sir, the first watch has gone, the Community of monks has been seated for a long time. May the Blessed One, venerable sir, recite the Pātimokkha to the monks."

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

Then this occurred to the Venerable Mahāmoggallāna: "With reference to which person did the Blessed One say thus - 'The assembly is not pure, Ānanda'?" Then the Venerable Mahāmoggallāna, having encompassed the entire Community of monks with his own mind, attended to it. The Venerable Mahāmoggallāna saw that person who was immoral, of bad character, impure, of suspicious conduct, of concealed actions, not a recluse though claiming to be a recluse, not a practitioner of the holy life though claiming to be a practitioner of the holy life, rotten inside, filled with desire, rubbish-born, seated in the midst of the Community of monks; having seen him, having risen from his seat, he approached that person; having approached, he said this to that person - "Get up, friend, you have been seen by the Blessed One. There is no communion for you with the monks."

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

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

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

"There are these eight, monks, wonderful and marvellous phenomena in the great ocean, seeing which again and again the titans delight in the great ocean. What are the eight? The great ocean, monks, is progressively slanting, progressively sloping, progressively inclining, not abruptly precipitous. Since, monks, the great ocean is progressively slanting, progressively sloping, progressively inclining, not abruptly precipitous; this, monks, is the first wonderful and marvellous phenomenon in the great ocean, seeing which again and again the titans delight in the great ocean. Etc.

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

"Just so, monks, there are eight wonderful and marvellous phenomena in this Teaching and discipline, seeing which again and again monks delight in this Teaching and discipline. What are the eight? Just as, monks, the great ocean is progressively slanting, progressively sloping, progressively inclining, not abruptly precipitous; just so, monks, in this Teaching and discipline there is gradual training, gradual action, gradual practice, not a sudden penetration of final knowledge. Since, monks, in this Teaching and discipline there is gradual training, gradual action, gradual practice, not a sudden penetration of final knowledge; this, monks, is the first wonderful and marvellous phenomenon in this Teaching and discipline, seeing which again and again monks delight in this Teaching and discipline. Etc. Just as, monks, the great ocean is the residence of great beings; there are these beings - the timi, the timiṅgala, the timirapiṅgala, titans, serpents, and gandhabbas, there dwell in the great ocean bodies one hundred yojanas in size, etc. bodies five hundred yojanas in size; just so, monks, this Teaching and discipline is the residence of great beings. There are these beings - a stream-enterer, one practising for the realisation of the fruition of stream-entry, etc. a Worthy One, one practising for arahantship. Since, monks, this Teaching and discipline is the residence of great beings; there are these beings - a stream-enterer, one practising for the realisation of the fruition of stream-entry, etc. a Worthy One, one practising for arahantship; this, monks, is the eighth wonderful and marvellous phenomenon in this Teaching and discipline, seeing which again and again monks delight in this Teaching and discipline. These, monks, are the eight wonderful and marvellous phenomena in this Teaching and discipline, seeing which again and again monks delight in this Teaching and discipline." The tenth.

The Great Chapter is the second.

Its summary:

3.

The Chapter on Householders

1.

The First Discourse on Ugga

21. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. There the Blessed One addressed the monks: "Monks, remember Ugga, the householder of Vesālī, as one possessed of eight wonderful and marvellous qualities." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered the dwelling.

Then a certain monk, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of Ugga, the householder of Vesālī; having approached, he sat down on the prepared seat. Then Ugga, the householder of Vesālī, approached that monk; having approached, he paid respect to that monk and sat down to one side. To Ugga, the householder of Vesālī, seated to one side, that monk said this:

"You, householder, have been declared by the Blessed One as one possessed of eight wonderful and marvellous qualities. What are those eight wonderful and marvellous qualities, householder, with which you are endowed, declared by the Blessed One?" "I do not know, venerable sir, with which eight wonderful and marvellous qualities I have been declared by the Blessed One as endowed. But, venerable sir, whatever eight wonderful and marvellous qualities are found in me, listen to that, pay close attention; I will speak." "Yes, householder," that monk assented to Ugga, the householder of Vesālī. Ugga, the householder of Vesālī, said this: "When I, venerable sir, first saw the Blessed One from afar; with the very seeing of the Blessed One, venerable sir, my mind became confident. This, venerable sir, is the first wonderful and marvellous quality found in me.

"So I, venerable sir, with a confident mind, attended on the Blessed One. The Blessed One gave me a progressive discourse, as follows: a talk on giving, a talk on morality, a talk on heaven; he made known the danger, degradation, and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew that I was of pliant mind, of tender mind, of mind free from hindrances, of elated mind, of confident mind, then he made known that teaching of the Teaching which the Buddhas have themselves discovered: suffering, origin, cessation, path. Just as a pure cloth, free from stains, would properly receive dye; even so, in me, in that very seat, the stainless, spotless eye of the Teaching arose: "Whatever has the nature of arising, all that has the nature of cessation." So I, venerable sir, having seen the Teaching, having attained the Teaching, having understood the Teaching, having penetrated the Teaching, having crossed over doubt, having gone beyond uncertainty, having attained self-confidence, not relying on others in the Teacher's instruction, right there went for refuge to the Buddha, the Teaching, and the Community, and undertook the five training rules with celibacy as the fifth. This, venerable sir, is the second wonderful and marvellous quality found in me.

"I had, venerable sir, four young wives. Then I, venerable sir, approached those wives; having approached, I said this to those wives - 'By me, sisters, the training rules with the holy life as the fifth have been undertaken. Whichever of you wishes, let her enjoy the wealth right here and make merit, or let her go to her own family of relatives. Or if there is a desire for a man, to whom shall I give you?' When this was said, venerable sir, the eldest wife said this to me - 'Give me, master's son, to such and such a man.' Then I, venerable sir, having summoned that man, having taken my wife with my left hand, having taken a water pitcher with my right hand, I presented her to that man. But while giving up my young wife, venerable sir, I do not know of any alteration of my mind. This, venerable sir, is my third wonderful and marvellous quality that exists.

"There is indeed wealth in my family, venerable sir. And that is undivided with those who are moral and of good character. This, venerable sir, is my fourth wonderful and marvellous quality that exists.

"Whatever monk I attend upon, venerable sir; I attend upon attentively only, not inattentively. This, venerable sir, is my fifth wonderful and marvellous quality that exists.

"If, venerable sir, that venerable one teaches me the Teaching; I listen attentively only, not inattentively. If that venerable one does not teach me the Teaching, I teach him the Teaching. This, venerable sir, is my sixth wonderful and marvellous quality that exists.

"It is not wonderful, venerable sir, that deities having approached me announce - 'Well proclaimed, householder, is the Teaching by the Blessed One.' When this was said, I, venerable sir, say this to those deities - 'Whether you deities would say thus or would not say thus, yet the Teaching is well proclaimed by the Blessed One.' But I do not know, venerable sir, of any elation of mind on that account - 'Deities approach me, or I converse with deities.' This, venerable sir, is my seventh wonderful and marvellous quality that exists.

"These five lower mental fetters, venerable sir, that have been taught by the Blessed One, I do not regard any of them as not abandoned in myself. This, venerable sir, is my eighth wonderful and marvellous quality that exists. These, venerable sir, are my eight wonderful and marvellous qualities that exist. But I do not know - with which eight wonderful and marvellous qualities I am possessed that I have been declared by the Blessed One."

Then that monk, having received almsfood at the dwelling of Ugga, the householder of Vesālī, rose from his seat and departed. Then that monk, after the meal, having returned from his alms round, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that monk reported to the Blessed One all the friendly conversation he had with Ugga, the householder of Vesālī.

"Good, good, monk! As Ugga, the householder of Vesālī, answering rightly would answer, monk, Ugga, the householder of Vesālī, was declared by me as possessed of these very eight wonderful and marvellous qualities. And further, monk, remember Ugga, the householder of Vesālī, as possessed of these eight wonderful and marvellous qualities." The first.

2.

The Second Discourse on Ugga

22. On one occasion the Blessed One was dwelling among the Vajjis at Hatthigāma. There the Blessed One addressed the monks - "Monks, remember Ugga, the householder of Hatthigāma, as one possessed of eight wonderful and marvellous qualities." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered the dwelling.

Then a certain monk, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of Ugga, the householder of Hatthigāma; having approached, he sat down on the prepared seat. Then Ugga, the householder of Hatthigāma, approached that monk; having approached, he paid respect to that monk and sat down to one side. To Ugga, the householder of Hatthigāma, seated to one side, that monk said this: "You, householder, have been declared by the Blessed One as one possessed of eight wonderful and marvellous qualities. What are those eight wonderful and marvellous qualities, householder, with which you are endowed, declared by the Blessed One?"

"I do not know, venerable sir, with which eight wonderful and marvellous qualities I have been declared by the Blessed One as endowed. But, venerable sir, whatever eight wonderful and marvellous qualities are found in me, listen to that, pay close attention; I will speak." "Yes, householder," that monk assented to Ugga, the householder of Hatthigāma. Ugga, the householder of Hatthigāma, said this: "When I, venerable sir, while wandering in the elephant forest, first saw the Blessed One from afar; with the very seeing of the Blessed One, venerable sir, my mind became confident, and the intoxication from liquor was abandoned. This, venerable sir, is the first wonderful and marvellous quality found in me.

"So I, venerable sir, with a confident mind, attended on the Blessed One. The Blessed One gave me a progressive discourse, as follows: a talk on giving, a talk on morality, a talk on heaven; he made known the danger, degradation, and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew that I was of pliant mind, of tender mind, of mind free from hindrances, of elated mind, of confident mind, then he made known that teaching of the Teaching which the Buddhas have themselves discovered: suffering, origin, cessation, path. Just as a pure cloth, free from stains, would properly receive dye; even so, in me, in that very seat, the stainless, spotless eye of the Teaching arose: "Whatever has the nature of arising, all that has the nature of cessation." So I, venerable sir, having seen the Teaching, having attained the Teaching, having understood the Teaching, having penetrated the Teaching, having crossed over doubt, having gone beyond uncertainty, having attained self-confidence, not relying on others in the Teacher's instruction, right there went for refuge to the Buddha, the Teaching, and the Community, and undertook the five training rules with celibacy as the fifth. This, venerable sir, is the second wonderful and marvellous quality found in me.

"I had, venerable sir, four young wives. Then I, venerable sir, approached those wives; having approached, I said this to those wives - 'By me, sisters, the training rules with the holy life as the fifth have been undertaken. Whichever of you wishes, let her enjoy the wealth right here and make merit, or let her go to her own family of relatives. Or if there is a desire for a man, to whom shall I give you?' When this was said, venerable sir, the eldest wife said this to me - 'Give me, master's son, to such and such a man.' Then I, venerable sir, having summoned that man, having taken my wife with my left hand, having taken a water pitcher with my right hand, I presented her to that man. But while giving up my young wife, venerable sir, I do not know of any alteration of my mind. This, venerable sir, is my third wonderful and marvellous quality that exists.

"There is indeed wealth in my family, venerable sir. And that is undivided with those who are moral and of good character. This, venerable sir, is my fourth wonderful and marvellous quality that exists.

"Whatever monk I attend upon, venerable sir; I attend upon attentively only, not inattentively. If that venerable one teaches me the Teaching; I listen attentively only, not inattentively. If that venerable one does not teach me the Teaching, I teach him the Teaching. This, venerable sir, is my fifth wonderful and marvellous quality that exists.

"It is not wonderful, venerable sir, that when the Community is invited, deities having approached announce - 'Such and such a monk, householder, is liberated in both ways, such and such is liberated by wisdom, such and such is a body-witness, such and such is one attained to right view, such and such is liberated by faith, such and such is a follower of the Teaching, such and such is a faith-follower, such and such is moral and of good character, such and such is immoral and of bad character.' But while serving the Community, venerable sir, I do not know of producing such a thought - 'To this one I give little, to this one I give much.' Rather, venerable sir, I give with an even mind. This, venerable sir, is my sixth wonderful and marvellous quality that exists.

"It is not wonderful, venerable sir, that deities having approached me announce - 'Well proclaimed, householder, is the Teaching by the Blessed One.' When this was said, I, venerable sir, say this to those deities - 'Whether you deities would say thus or would not say thus, yet the Teaching is well proclaimed by the Blessed One.' But I do not know, venerable sir, of any elation of mind on that account - 'Deities approach me, or I converse with deities.' This, venerable sir, is my seventh wonderful and marvellous quality that exists.

"And if I, venerable sir, were to die before the Blessed One, it would not be wonderful if the Blessed One were to declare thus of me - 'There is no mental fetter by which the householder Ugga of Hatthigāma, being fettered, would come back again to this world.' This, venerable sir, is my eighth wonderful and marvellous quality that exists. These, venerable sir, are my eight wonderful and marvellous qualities that exist. But I do not know - with which eight wonderful and marvellous qualities I am possessed that I have been declared by the Blessed One."

Then that monk, having received almsfood at the dwelling of Ugga, the householder of Hatthigāma, rose from his seat and departed. Then that monk, after the meal, having returned from his alms round, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that monk reported to the Blessed One all the friendly conversation he had with Ugga, the householder of Hatthigāma.

"Good, good, monk! As Ugga, the householder of Hatthigāma, answering rightly would answer, monk, Ugga, the householder of Hatthigāma, was declared by me as possessed of these very eight wonderful and marvellous qualities. And further, monk, remember Ugga, the householder of Hatthigāma, as possessed of these eight wonderful and marvellous qualities." The second.

3.

The First Discourse on Hatthaka

23. On one occasion the Blessed One was dwelling at Āḷavī in the Aggāḷava shrine. There the Blessed One addressed the monks - "Monks, remember Hatthaka of Āḷavī as one possessed of seven wonderful and marvellous qualities. Which seven? For Hatthaka of Āḷavī has faith, monks; Hatthaka of Āḷavī is moral, monks; Hatthaka of Āḷavī has shame, monks; Hatthaka of Āḷavī has moral fear, monks; Hatthaka of Āḷavī is very learned, monks; Hatthaka of Āḷavī is generous, monks; Hatthaka of Āḷavī is wise, monks - Monks, remember Hatthaka of Āḷavī as one possessed of these seven wonderful and marvellous qualities." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered the dwelling.

Then a certain monk, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of Hatthaka of Āḷavī; having approached, he sat down on the prepared seat. Then Hatthaka of Āḷavī approached that monk; having approached, he paid respect to that monk and sat down to one side. To Hatthaka of Āḷavī seated to one side, that monk said this -

"You, friend, have been declared by the Blessed One as one possessed of seven wonderful and marvellous qualities. Which seven? 'Hatthaka of Āḷavī has faith, monks; is moral... etc. has shame... one with moral fear... is very learned... is generous... Hatthaka of Āḷavī is wise, monks.' You, friend, have been declared by the Blessed One as one possessed of these seven wonderful and marvellous qualities." "Was there, venerable sir, no layman clad in white present?" "There was no layman clad in white present, friend." "Good, venerable sir, that no layman clad in white was present."

Then that monk, having received almsfood at the dwelling of Hatthaka of Āḷavī, rose from his seat and departed. Then that monk, after the meal, having returned from his alms round, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One -

"Here I, venerable sir, having dressed in the earlier period of the day, taking my bowl and robe, approached the dwelling of Hatthaka of Āḷavī; having approached, I sat down on the prepared seat. Then, venerable sir, Hatthaka of Āḷavī approached me; having approached, he paid respect to me and sat down to one side. To Hatthaka of Āḷavī seated to one side, I, venerable sir, said this - 'You, friend, have been declared by the Blessed One as one possessed of seven wonderful and marvellous qualities. Which seven? Hatthaka of Āḷavī is faithful, monks; is moral... etc. has shame... one with moral fear... is very learned... is generous... Hatthaka of Āḷavī is wise, monks. You, friend, have been declared by the Blessed One as one possessed of these seven wonderful and marvellous qualities.'

"When this was said, venerable sir, Hatthaka said this to me - 'Was there not, venerable sir, any layman clad in white present there?' 'There was not, friend, any layman clad in white present there.' 'Good, venerable sir, that there was no layman clad in white present there.'"

"Good, good, monk! That son of good family, monk, has few wishes. Though wholesome qualities exist in himself, he does not wish them to be known by others. If so, monk, remember Hatthaka of Āḷavī as one possessed of this eighth wonderful and marvellous quality too, that is to say, fewness of wishes." The third.

4.

The Second Discourse on Hatthaka

24. On one occasion the Blessed One was dwelling at Āḷavī in the Aggāḷava shrine. Then Hatthaka of Āḷavī, surrounded by about five hundred lay followers, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To Hatthaka of Āḷavī seated to one side, the Blessed One said this - "This is indeed a great assembly of yours, Hatthaka. How then do you, Hatthaka, support this great assembly?" "These four ways of supporting others, venerable sir, that have been taught by the Blessed One, by these I support this great assembly. I, venerable sir, whomever I know - 'This one should be supported by giving,' him I support by giving; whomever I know - 'This one should be supported by endearing speech,' him I support by endearing speech; whomever I know - 'This one should be supported by beneficent conduct,' him I support by beneficent conduct; whomever I know - 'This one should be supported by impartiality,' him I support by impartiality. There is indeed wealth in my family, venerable sir. They do not think a poor person is worth listening to in the same way." "Good, good, Hatthaka! This is indeed the method for you, Hatthaka, to support a great assembly. For whoever, Hatthaka, in the past period of time supported a great assembly, all of them supported a great assembly by these very four ways of supporting others. And whoever, Hatthaka, in the future period of time will support a great assembly, all of them will support a great assembly by these very four ways of supporting others. And whoever, Hatthaka, at present supports a great assembly, all of them support a great assembly by these very four ways of supporting others."

Then Hatthaka of Āḷavī, having been instructed, encouraged, inspired, and gladdened by the Blessed One with a talk on the Teaching, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed. Then the Blessed One, soon after Hatthaka of Āḷavī had departed, addressed the monks - "Monks, remember Hatthaka of Āḷavī as one possessed of eight wonderful and marvellous qualities. Which eight? Hatthaka of Āḷavī is faithful, monks; Hatthaka of Āḷavī is moral, monks; etc. has shame... one with moral fear... is very learned... is generous... Hatthaka of Āḷavī is wise, monks; Hatthaka of Āḷavī has few wishes, monks. Monks, remember Hatthaka of Āḷavī as one possessed of these eight wonderful and marvellous qualities." The fourth.

5.

The Discourse on Mahānāma

25. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Nigrodha Monastery. Then Mahānāma the Sakyan approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Mahānāma the Sakyan said this to the Blessed One - "In what respect, venerable sir, is one a lay follower?" "Since, Mahānāma, one has gone for refuge to the Buddha, has gone for refuge to the Teaching, has gone for refuge to the Community; to this extent, Mahānāma, is one a lay follower."

"But in what respect, venerable sir, is a lay follower moral?" "Since, Mahānāma, a lay follower 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; to this extent, Mahānāma, is a lay follower moral."

"But in what respect, venerable sir, is a lay follower practising for personal welfare, not for the welfare of others?" "Since, Mahānāma, a lay follower is himself accomplished in faith, but does not encourage others to accomplishment in faith; he is himself accomplished in morality, but does not encourage others to accomplishment in morality; he is himself accomplished in generosity, but does not encourage others to accomplishment in generosity; he himself wishes to see monks, but does not encourage others to see monks; he himself wishes to hear the Good Teaching, but does not encourage others to hear the Good Teaching; he is himself one who retains the teachings heard, but does not encourage others to retain the Teaching; he is himself an investigator of the meaning of the teachings heard, but does not encourage others to investigate the meaning; he himself, having understood the meaning and having understood the Teaching, is practising in accordance with the Teaching, but does not encourage others to practise in accordance with the Teaching. To this extent, Mahānāma, is a lay follower practising for personal welfare, not for the welfare of others."

"But in what respect, venerable sir, is a lay follower practising both for personal welfare and for the welfare of others?" "Since, Mahānāma, a lay follower is himself accomplished in faith, and encourages others to accomplishment in faith; he is himself accomplished in morality, and encourages others to accomplishment in morality; he is himself accomplished in generosity, and encourages others to accomplishment in generosity; he himself wishes to see monks, and encourages others to see monks; he himself wishes to hear the Good Teaching, and encourages others to hear the Good Teaching; he is himself one who retains the teachings heard, and encourages others to retain the Teaching; he is himself an investigator of the meaning of the teachings heard, and encourages others to investigate the meaning; he himself, having understood the meaning and having understood the Teaching, is practising in accordance with the Teaching, and encourages others to practise in accordance with the Teaching. To this extent, Mahānāma, is a lay follower practising both for personal welfare and for the welfare of others." The fifth.

6.

The Discourse to Jīvaka

26. On one occasion the Blessed One was dwelling at Rājagaha in Jīvaka's Mango Grove. Then Jīvaka Komārabhacca approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Jīvaka Komārabhacca said this to the Blessed One - "In what respect, venerable sir, is one a lay follower?" "Since, Jīvaka, one has gone for refuge to the Buddha, has gone for refuge to the Teaching, has gone for refuge to the Community; to this extent, Jīvaka, is one a lay follower."

"But in what respect, venerable sir, is a lay follower moral?" "Since, Jīvaka, a lay follower abstains from killing living beings, etc. abstains from spirits, liquor and intoxicants that cause negligence; to this extent, Jīvaka, is a lay follower moral."

"But in what respect, venerable sir, is a lay follower practising for personal welfare, not for the welfare of others?" "Since, Jīvaka, a lay follower is himself accomplished in faith, but does not encourage others to accomplishment in faith, etc. he himself, having understood the meaning and having understood the Teaching, is practising in accordance with the Teaching, but does not encourage others to practise in accordance with the Teaching. To this extent, Jīvaka, is a lay follower practising for personal welfare, not for the welfare of others."

"But in what respect, venerable sir, is a lay follower practising both for personal welfare and for the welfare of others?" "Since, Jīvaka, a lay follower is himself accomplished in faith, and encourages others to accomplishment in faith; he is himself accomplished in morality, and encourages others to accomplishment in morality; he is himself accomplished in generosity, and encourages others to accomplishment in generosity; he himself wishes to see monks, and encourages others to see monks; he himself wishes to hear the Good Teaching, and encourages others to hear the Good Teaching; he is himself one who retains the teachings heard, and encourages others to retain the Teaching; he is himself an investigator of the meaning of the teachings heard, and encourages others to investigate the meaning; he himself, having understood the meaning and having understood the Teaching, is practising in accordance with the Teaching, and encourages others to practise in accordance with the Teaching. To this extent, Jīvaka, is a lay follower practising both for personal welfare and for the welfare of others." The sixth.

7.

The First Discourse on Powers

27. "There are, monks, these eight powers. What are the eight? Children, monks, have crying as their power; women have wrath as their power; thieves have weapons as their power; kings have supremacy as their power; fools have complaint as their power; the wise have persuasion as their power; the very learned have reflection as their power; ascetics and brahmins have patience as their power - these, monks, are the eight powers." The seventh.

8.

The Second Discourse on Powers

28. Then the Venerable Sāriputta approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Sāriputta seated to one side, the Blessed One said this: "How many, Sāriputta, are the powers of a monk who has eliminated the mental corruptions, endowed with which powers a monk who has eliminated the mental corruptions acknowledges the elimination of the mental corruptions: 'My mental corruptions are eliminated'?" "Eight, venerable sir, are the powers of a monk who has eliminated the mental corruptions, endowed with which powers a monk who has eliminated the mental corruptions acknowledges the elimination of the mental corruptions: 'My mental corruptions are eliminated.'

What are the eight? Here, venerable sir, for a monk who has eliminated the mental corruptions, all activities are well seen as impermanent, as they really are, with right wisdom. That, venerable sir, for a monk who has eliminated the mental corruptions, all activities are well seen as impermanent, as they really are, with right wisdom - this too, venerable sir, is a power of a monk who has eliminated the mental corruptions, based on which power a monk who has eliminated the mental corruptions acknowledges the elimination of the mental corruptions: 'My mental corruptions are eliminated.'

Furthermore, venerable sir, for a monk who has eliminated the mental corruptions, sensual pleasures are well seen as like a pit of burning charcoal, as they really are, with right wisdom. That, venerable sir, for a monk who has eliminated the mental corruptions, sensual pleasures are well seen as like a pit of burning charcoal, as they really are, with right wisdom - this too, venerable sir, is a power of a monk who has eliminated the mental corruptions, based on which power a monk who has eliminated the mental corruptions acknowledges the elimination of the mental corruptions: 'My mental corruptions are eliminated.'

Furthermore, venerable sir, for a monk who has eliminated the mental corruptions, the mind slants towards seclusion, slopes towards seclusion, inclines towards seclusion, is established in seclusion, delights in renunciation, has become completely free from all phenomena conducive to mental corruptions. That, venerable sir, for a monk who has eliminated the mental corruptions, the mind slants towards seclusion, slopes towards seclusion, inclines towards seclusion, is established in seclusion, delights in renunciation, has become completely free from all phenomena conducive to mental corruptions - this too, venerable sir, is a power of a monk who has eliminated the mental corruptions, based on which power a monk who has eliminated the mental corruptions acknowledges the elimination of the mental corruptions: 'My mental corruptions are eliminated.'

Furthermore, venerable sir, for a monk who has eliminated the mental corruptions, the four establishments of mindfulness have been developed and well developed. That, venerable sir, for a monk who has eliminated the mental corruptions, the four establishments of mindfulness have been developed and well developed - this too, venerable sir, is a power of a monk who has eliminated the mental corruptions, based on which power a monk who has eliminated the mental corruptions acknowledges the elimination of the mental corruptions: 'My mental corruptions are eliminated.'

Furthermore, venerable sir, for a monk who has eliminated the mental corruptions, the four bases for spiritual power have been developed and well developed; etc. the five faculties have been developed and well developed; etc. the seven factors of enlightenment have been developed and well developed; etc. the noble eightfold path has been developed and well developed. That, venerable sir, for a monk who has eliminated the mental corruptions, the noble eightfold path has been developed and well developed - this too, venerable sir, is a power of a monk who has eliminated the mental corruptions, based on which power a monk who has eliminated the mental corruptions acknowledges the elimination of the mental corruptions: 'My mental corruptions are eliminated.'

These, venerable sir, are the eight powers of a monk who has eliminated the mental corruptions, endowed with which powers a monk who has eliminated the mental corruptions acknowledges the elimination of the mental corruptions: 'My mental corruptions are eliminated.' The eighth.

9.

The Discourse on Inopportune Moments

29. "'The world has momentary duties, the world has momentary duties,' monks, the ignorant worldling speaks, but he does not know the opportune moment or the inopportune moment. These eight, monks, are inopportune moments, wrong times for abiding by the holy life. What are the eight? Here, monks, a Tathāgata has arisen in the world, a Worthy One, a Perfectly Self-awakened 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, and the Teaching is taught - calming, leading to final nibbāna, leading to the highest enlightenment, proclaimed by the Fortunate One; and this person has been reborn in hell. This, monks, is the first inopportune moment, wrong time for abiding by the holy life.

"Furthermore, monks, a Tathāgata has arisen in the world... etc. Teacher of gods and humans, the Enlightened One, the Blessed One, and the Teaching is taught - calming, leading to final nibbāna, leading to the highest enlightenment, proclaimed by the Fortunate One; and this person has been reborn in the animal realm... etc.

"Furthermore, monks... etc. and this person has been reborn in the sphere of ghosts... etc.

"Furthermore, monks... etc. and this person has been reborn in a certain long-lived order of gods... etc.

"Furthermore, monks... etc. and this person has been reborn in the border districts, and he is among barbarians who do not understand, where there is no access for monks, nuns, male lay followers, and female lay followers... etc. This is the fifth inopportune moment, wrong time for abiding by the holy life.

"Furthermore, monks... etc. and this person has been reborn in the middle countries, and he holds wrong views, has perverted vision - 'There is not what is given, there is not what is sacrificed, there is not what is offered, there is no result and consequence of good and bad actions, there is not this world, there is not the other world, there is not mother, there is not father, there are no spontaneously reborn beings, there are not in the world ascetics and brahmins who have gone the right way, who have rightly practised, who proclaim this world and the other world, having realised them by direct knowledge themselves'... etc.

"Furthermore, monks... etc. and this person has been reborn in the middle countries, and he is unwise, dull, an idiot, not competent to understand the meaning of what is well spoken and badly spoken. This, monks, is the seventh inopportune moment, wrong time for abiding by the holy life.

"Furthermore, monks, a Tathāgata has not arisen in the world, a Worthy One, a Perfectly Self-awakened One... etc. Teacher of gods and humans, the Enlightened One, the Blessed One. And the Teaching is not taught - calming, leading to final nibbāna, leading to the highest enlightenment, proclaimed by the Fortunate One. And this person has been reborn in the middle countries, and he is wise, not dull, not an idiot, competent to understand the meaning of what is well spoken and badly spoken. This, monks, is the eighth inopportune moment, wrong time for abiding by the holy life. 'These, monks, are the eight inopportune moments, wrong times for abiding by the holy life.'

"There is just one, monks, opportune moment and right time for abiding by the holy life. What is that one? Here, monks, a Tathāgata has arisen in the world, a Worthy One, a Perfectly Self-awakened 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. And the Teaching is taught - calming, leading to final nibbāna, leading to the highest enlightenment, proclaimed by the Fortunate One. And this person has been reborn in the middle countries, and he is wise, not dull, not an idiot, competent to understand the meaning of what is well spoken and badly spoken. This, monks, is the one opportune moment and right time for abiding by the holy life."

10.

The Discourse on Anuruddha's Great Thoughts

30. On one occasion the Blessed One was dwelling among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove, in the Deer Park. Now at that time the Venerable Anuruddha was dwelling among the Cetis in the Eastern Bamboo Grove. Then, when the Venerable Anuruddha had gone to a private place and was in seclusion, this reflection arose in his mind: "This Teaching is for one of few wishes, this Teaching is not for one of many wishes. This Teaching is for one who is content, this Teaching is not for one who is discontent. This Teaching is for one who is secluded, this Teaching is not for one who delights in company. This Teaching is for one of aroused energy, this Teaching is not for one who is lazy. This Teaching is for one with established mindfulness, this Teaching is not for one who is unmindful. This Teaching is for one who is concentrated, this Teaching is not for one who is unconcentrated. This Teaching is for one who is wise, this Teaching is not for one who is unwise."

Then the Blessed One, having known with his mind the reflection in the mind of the Venerable Anuruddha - just as a strong man might extend his bent arm or bend his extended arm; even so - having vanished from the Bhesakaḷā Grove in the Deer Park at Suṃsumāragira among the Bhaggas, he appeared before the Venerable Anuruddha in the Eastern Bamboo Grove among the Cetis. The Blessed One sat down on the prepared seat. The Venerable Anuruddha also paid respect to the Blessed One and sat down to one side. To one side

To the Venerable Anuruddha seated to one side, the Blessed One said this:

"Good, good, Anuruddha! Good indeed that you, Anuruddha, reflected: 'This Teaching is for one of few wishes, this Teaching is not for one of many wishes. This Teaching is for one who is content, this Teaching is not for one who is discontent. This Teaching is for one who is secluded, this Teaching is not for one who delights in company. This Teaching is for one of aroused energy, this Teaching is not for one who is lazy. This Teaching is for one with established mindfulness, this Teaching is not for one who is unmindful. This Teaching is for one who is concentrated, this Teaching is not for one who is unconcentrated. This Teaching is for one who is wise, this Teaching is not for one who is unwise.' If so, Anuruddha, reflect also on this eighth thought of a great man: 'This Teaching is for one who delights in the absence of obsession and takes pleasure in the absence of obsession, this Teaching is not for one who delights in obsession and takes pleasure in obsession.'"

"When, Anuruddha, you will reflect on these eight thoughts of a great man, then, Anuruddha, whenever you wish, quite secluded from sensual pleasures, secluded from unwholesome mental states, having attained, you will dwell in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion.

"When, Anuruddha, you will reflect on these eight thoughts of a great man, then, Anuruddha, whenever you wish, with the subsiding of applied and sustained thought, having attained, you will dwell in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration.

"When, Anuruddha, you will reflect on these eight thoughts of a great man, then, Anuruddha, whenever you wish, with the fading away of rapture, you will dwell equanimous, mindful and fully aware, and you will experience happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - having attained, you will dwell in the third meditative absorption.

"When, Anuruddha, you will reflect on these eight thoughts of a great man, then, Anuruddha, whenever you wish, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, having attained, you will dwell in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity.

"When, Anuruddha, you will reflect on these eight thoughts of a great man, and you will become one who obtains at will, obtains without difficulty, obtains without trouble, these four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life, then for you, Anuruddha, just as a householder or a householder's son might have a clothes-chest full of cloths of various colours; just so, for you dwelling contented, the rag-robe will seem agreeable, for delight, for freedom from agitation, for comfortable abiding, for entry into Nibbāna.

"When, Anuruddha, you will reflect on these eight thoughts of a great man, and you will become one who obtains at will, obtains without difficulty, obtains without trouble, these four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life, then for you, Anuruddha, just as a householder or a householder's son might have rice with the dark grains picked out, with various curries and various vegetables; just so, for you dwelling contented, the meal consisting of mouthfuls of almsfood will seem agreeable, for delight, for freedom from agitation, for comfortable abiding, for entry into Nibbāna.

"When, Anuruddha, you will reflect on these eight thoughts of a great man, and you will become one who obtains at will, obtains without difficulty, obtains without trouble, these four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life, then for you, Anuruddha, just as a householder or a householder's son might have a pinnacle chamber, plastered inside and out, sheltered from the wind, with bolts fastened and windows closed; just so, for you dwelling contented, the lodging at the root of a tree will seem agreeable, for delight, for freedom from agitation, for comfortable abiding, for entry into Nibbāna.

"When, Anuruddha, you will reflect on these eight thoughts of a great man, and you will become one who obtains at will, obtains without difficulty, obtains without trouble, these four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life, then for you, Anuruddha, just as a householder or a householder's son might have a divan spread with a long-fleeced woollen cover, spread with a white woollen cover, spread with a woollen cover embroidered with flowers, with an excellent antelope-hide spread, with a canopy above and red cushions at both ends; just so, for you dwelling contented, the bed and seat spread with grass will seem agreeable, for delight, for freedom from agitation, for comfortable abiding, for entry into Nibbāna.

"When, Anuruddha, you will reflect on these eight thoughts of a great man, and you will become one who obtains at will, obtains without difficulty, obtains without trouble, these four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life, then for you, Anuruddha, just as a householder or a householder's son might have various medicines, as follows - ghee, butter, oil, honey, molasses; just so, for you dwelling contented, the medicine of fermented urine will seem agreeable, for delight, for freedom from agitation, for comfortable abiding, for entry into Nibbāna. If so, Anuruddha, you should dwell right here among the Cetis in the Eastern Bamboo Grove for the future rains residence too." "Yes, venerable sir," the Venerable Anuruddha assented to the Blessed One.

Then the Blessed One, having exhorted the Venerable Anuruddha with this exhortation - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the Eastern Bamboo Grove among the Cetis, appeared among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove, in the Deer Park. The Blessed One sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "I will teach you, monks, the eight thoughts of a great man. Listen to that, etc. And which, monks, are the eight thoughts of a great man? This Teaching, monks, is for one of few wishes, this Teaching is not for one of many wishes; this Teaching, monks, is for one who is content, this Teaching is not for one who is discontent; this Teaching, monks, is for one who is secluded, this Teaching is not for one who delights in company; this Teaching, monks, is for one of aroused energy, this Teaching is not for one who is lazy; this Teaching, monks, is for one with established mindfulness, this Teaching is not for one who is unmindful; this Teaching, monks, is for one who is concentrated, this Teaching is not for one who is unconcentrated; this Teaching, monks, is for one who is wise, this Teaching is not for one who is unwise; this Teaching, monks, is for one who delights in the absence of obsession, who takes pleasure in the absence of obsession, this Teaching is not for one who delights in obsession, who takes pleasure in obsession."

"'This Teaching is for one of few wishes, this Teaching is not for one who is greedy' - thus indeed this was said. Dependent on what was this said? Here, monks, a monk being of few wishes does not wish 'May they know me as one of few wishes'; being content does not wish 'May they know me as content'; being secluded does not wish 'May they know me as secluded'; putting forth strenuous energy does not wish 'May they know me as one who has aroused energy'; being mindful does not wish 'May they know me as mindful'; being concentrated does not wish 'May they know me as concentrated'; being wise does not wish 'May they know me as wise'; delighting in the absence of obsession does not wish 'May they know me as one who delights in the absence of obsession'. 'This Teaching is for one of few wishes, this Teaching is not for one who is greedy' - thus what was said, this was said dependent on that.

"'This Teaching is for one who is content, this Teaching is not for one who is discontent' - thus indeed this was said. Dependent on what was this said? Here, monks, a monk is content with any requisites of robes, almsfood, lodging and medicine for the sick. 'This Teaching is for one who is content, this Teaching is not for one who is discontent' - thus what was said, this was said dependent on that.

"'This Teaching is for one who is secluded, this Teaching is not for one who delights in company' - thus indeed this was said. Dependent on what was this said? Here, monks, for a monk dwelling secluded, there are those who approach - monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians, and disciples of sectarians. There the monk, with a mind slanting towards seclusion, sloping towards seclusion, inclining towards seclusion, established in seclusion, delighting in renunciation, speaks only talk connected with dismissal. 'This Teaching is for one who is secluded, this Teaching is not for one who delights in company' - thus what was said, this was said dependent on that.

"'This Teaching is for one of aroused energy, this Teaching is not for one who is lazy' - thus indeed this was said. Dependent on what was this said? Here, monks, a monk dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. 'This Teaching is for one of aroused energy, this Teaching is not for one who is lazy' - thus what was said, this was said dependent on that.

"'This Teaching is for one who is mindful, this Teaching is not for one who is unmindful' - thus indeed this was said. Dependent on what was this said? Here, monks, a monk is mindful, endowed with the highest mindfulness and discretion, remembering and recollecting what was done long ago and what was said long ago. 'This Teaching is for one who is mindful, this Teaching is not for one who is unmindful' - thus what was said, this was said dependent on that.

"'This Teaching is for one who is concentrated, this Teaching is not for one who is unconcentrated' - thus indeed this was said. Dependent on what was this said? Here, monks, a monk, quite secluded from sensual pleasures, etc. he enters and dwells in the fourth meditative absorption. 'This Teaching is for one who is concentrated, this Teaching is not for one who is unconcentrated' - thus what was said, this was said dependent on that.

"'This Teaching is for one who is wise, this Teaching is not for one who lacks wisdom' - thus indeed this was said. Dependent on what was this said? Here, monks, a monk is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering. 'This Teaching is for one who is wise, this Teaching is not for one who lacks wisdom' - thus what was said, this was said dependent on that.

"'This Teaching is for one who delights in the absence of obsession and takes pleasure in the absence of obsession, this Teaching is not for one who delights in obsession and takes pleasure in obsession' - thus indeed this was said. Dependent on what was this said? Here, monks, for a monk, the mind springs forward towards the cessation of obsession, becomes clear, becomes settled, becomes liberated. 'This Teaching is for one who delights in the absence of obsession and takes pleasure in the absence of obsession, this Teaching is not for one who delights in obsession and takes pleasure in obsession' - thus what was said, this was said dependent on that."

Then the Venerable Anuruddha dwelt for the future rains residence right there among the Cetis in the Eastern Bamboo Grove. Then the Venerable Anuruddha, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - that unsurpassed goal for the sake of which sons of good family rightly go forth from home into homelessness - the final goal of the holy life, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." And the Venerable Anuruddha became one of the Worthy Ones. Then the Venerable Anuruddha, having attained arahantship, at that time spoke these verses -

The Chapter on Householders is the third.

Its summary:

4.

The Chapter on Gifts

1.

The First Discourse on Giving

31. "There are, monks, these eight kinds of giving. What are the eight? One gives a gift having approached, one gives a gift out of fear, one gives a gift thinking 'he gave to me', one gives a gift thinking 'he will give to me', one gives a gift thinking 'giving is good', one gives a gift thinking 'I cook, these do not cook; it is not proper for me who cooks not to give a gift to those who do not cook', one gives a gift thinking 'by my giving this gift, a good reputation will arise', one gives a gift for the purpose of adorning and equipping the mind. These, monks, are the eight kinds of giving." The first.

2.

The Second Discourse on Giving

32.

3.

The Discourse on Things to Be Given

33. "There are, monks, these eight grounds for giving. What are the eight? One gives a gift out of desire, one gives a gift out of hate, one gives a gift out of delusion, one gives a gift out of fear, one gives a gift thinking 'this was given before, done before by my father and grandfather, I should not let the ancient family lineage decline', one gives a gift thinking 'having given this gift, upon the body's collapse at death, I will be reborn in a fortunate realm, in a heavenly world', one gives a gift thinking 'when I give this gift, my mind becomes clear, pleasure and happiness arise', one gives a gift for the purpose of adorning and equipping the mind. These, monks, are the eight grounds for giving." The third.

4.

The Discourse on the Field

34. "Monks, when a seed is sown in a field possessed of eight factors, it is not of great fruit, not of great gratification, not of great increase. How is it possessed of eight factors? Here, monks, the field is uneven with high and low ground, and is full of stones and gravel, and is saline, and is not deeply ploughed, and is not accomplished with water inflow, and is not accomplished with water outflow, and is not accomplished with channels, and is not accomplished with boundaries. Thus, monks, when a seed is sown in a field possessed of eight factors, it is not of great fruit, not of great gratification, not of great increase.

"Just so, monks, a gift given to ascetics and brahmins possessed of eight factors is not of great fruit, not of great benefit, not of great brightness, not of great pervasion. How is it possessed of eight factors? Here, monks, ascetics and brahmins hold wrong view, have wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. Thus, monks, a gift given to ascetics and brahmins possessed of eight factors is not of great fruit, not of great benefit, not of great brightness, not of great pervasion.

"Monks, when a seed is sown in a field possessed of eight factors, it is of great fruit, of great gratification, of great increase. How is it possessed of eight factors? Here, monks, the field is not uneven with high and low ground, and is free from stones and gravel, and is not saline, and is deeply ploughed, and is accomplished with water inflow, and is accomplished with water outflow, and is accomplished with channels, and is accomplished with boundaries. Thus, monks, when a seed is sown in a field possessed of eight factors, it is of great fruit, of great gratification, of great increase.

"Just so, monks, a gift given to ascetics and brahmins possessed of eight factors is of great fruit, of great benefit, of great brightness, of great pervasion. How is it possessed of eight factors? Here, monks, ascetics and brahmins hold right view, have right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. Thus, monks, a gift given to ascetics and brahmins possessed of eight factors is of great fruit, of great benefit, of great brightness, of great pervasion."

5.

The Discourse on Rebirth through Giving

35. "Monks, there are these eight rebirths through giving. What are the eight? Here, monks, a certain one gives a gift to an ascetic or a brahmin - food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. He expects a return for what he gives. He sees wealthy warriors, or wealthy brahmins, or wealthy householders endowed and furnished with the five types of sensual pleasure, indulging themselves. He thinks thus: 'Oh, may I, upon the body's collapse at death, be reborn in the company of wealthy warriors, or wealthy brahmins, or wealthy householders!' He fixes that mind, determines that mind, develops that mind. That mind of his, liberated in what is inferior, not developed further, leads to rebirth there. Upon the body's collapse at death, he is reborn in the company of wealthy warriors, or wealthy brahmins, or wealthy householders. And this I say for one who is moral, not for one who is immoral. Monks, the mental aspiration of one who is moral succeeds because of its purity.

"Here again, monks, a certain one gives a gift to an ascetic or a brahmin - food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. He expects a return for what he gives. He has heard: 'The gods ruled by the four great kings are long-lived, beautiful, and abounding in happiness.' He thinks thus: 'Oh, may I, upon the body's collapse at death, be reborn in the company of the gods ruled by the four great kings!' He fixes that mind, determines that mind, develops that mind. That mind of his, liberated in what is inferior, not developed further, leads to rebirth there. Upon the body's collapse at death, he is reborn in the company of the gods ruled by the four great kings. And this I say for one who is moral, not for one who is immoral. Monks, the mental aspiration of one who is moral succeeds because of its purity.

"Here again, monks, a certain one gives a gift to an ascetic or a brahmin - food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. He expects a return for what he gives. He has heard: the Thirty-three gods... etc. the Yāma gods... the Tusita gods... the Nimmānaratī gods... the Paranimmitavasavattī gods are long-lived, beautiful, and abounding in happiness.' He thinks thus: 'Oh, may I, upon the body's collapse at death, be reborn in the company of the Paranimmitavasavattī gods!' He fixes that mind, determines that mind, develops that mind. That mind of his, liberated in what is inferior, not developed further, leads to rebirth there. Upon the body's collapse at death, he is reborn in the company of the Paranimmitavasavattī gods. And this I say for one who is moral, not for one who is immoral. Monks, the mental aspiration of one who is moral succeeds because of its purity.

"Here again, monks, a certain one gives a gift to an ascetic or a brahmin - food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. He expects a return for what he gives. He has heard: 'The gods of Brahmā's company are long-lived, beautiful, and abounding in happiness.' He thinks thus: 'Oh, may I, upon the body's collapse at death, be reborn in the company of the gods of Brahmā's company!' He fixes that mind, determines that mind, develops that mind. That mind of his, liberated in what is inferior, not developed further, leads to rebirth there. Upon the body's collapse at death, he is reborn in the company of the gods of Brahmā's company. And this I say for one who is moral, not for one who is immoral; for one without lust, not for one with lust. The mental aspiration of one who is moral succeeds, monks, because of being without lust. These, monks, are the eight rebirths through giving." The fifth.

6.

The Discourse on Ways of Making Merit

36. "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. Here, monks, a certain person has done the way of making merit consisting of giving to a limited extent, has done the way of making merit consisting of morality to a limited extent, does not attain the way of making merit consisting of meditation. He, upon the body's collapse at death, is reborn in human misfortune.

Here again, monks, a certain person has done the way of making merit consisting of giving to a moderate extent, has done the way of making merit consisting of morality to a moderate extent, does not attain the way of making merit consisting of meditation. He, upon the body's collapse at death, is reborn in human good fortune.

Here again, monks, a certain person has done the way of making merit consisting of giving to an exceeding extent, has done the way of making merit consisting of morality to an exceeding extent, does not attain the way of making merit consisting of meditation. He, upon the body's collapse at death, is reborn in the company of the gods ruled by the four great kings. Therein, monks, the four great kings, having done the way of making merit consisting of giving excessively, having done the way of making merit consisting of morality excessively, surpass the gods ruled by the four great kings in ten respects – in divine life span, in divine beauty, in divine happiness, in divine fame, in divine authority, in divine forms, in divine sounds, in divine odours, in divine flavours, in divine tangible objects.

Here again, monks, a certain person has done the way of making merit consisting of giving to an exceeding extent, has done the way of making merit consisting of morality to an exceeding extent, does not attain the way of making merit consisting of meditation. He, upon the body's collapse at death, is reborn in the company of the Thirty-three gods. Therein, monks, Sakka, the lord of the gods, having done the way of making merit consisting of giving excessively, having done the way of making merit consisting of morality excessively, surpasses the Thirty-three gods in ten respects – in divine life span, etc. in divine tangible objects.

Here again, monks, a certain person has done the way of making merit consisting of giving to an exceeding extent, has done the way of making merit consisting of morality to an exceeding extent, does not attain the way of making merit consisting of meditation. He, upon the body's collapse at death, is reborn in the company of the Yāma gods. Therein, monks, Suyāma the young god, having done the way of making merit consisting of giving excessively, having done the way of making merit consisting of morality excessively, surpasses the Yāma gods in ten respects – in divine life span, etc. in divine tangible objects.

Here again, monks, a certain person has done the way of making merit consisting of giving to an exceeding extent, has done the way of making merit consisting of morality to an exceeding extent, does not attain the way of making merit consisting of meditation. He, upon the body's collapse at death, is reborn in the company of the Tusita gods. Therein, monks, Santusita the young god, having done the way of making merit consisting of giving excessively, having done the way of making merit consisting of morality excessively, surpasses the Tusita gods in ten respects – in divine life span, etc. in divine tangible objects.

Here again, monks, a certain person has done the way of making merit consisting of giving to an exceeding extent, has done the way of making merit consisting of morality to an exceeding extent, does not attain the way of making merit consisting of meditation. He, upon the body's collapse at death, is reborn in the company of the gods who delight in creation. Therein, monks, Sunimmita the young god, having done the way of making merit consisting of giving excessively, having done the way of making merit consisting of morality excessively, surpasses the gods who delight in creation in ten respects – in divine life span, etc. in divine tangible objects.

Here again, monks, a certain person has done the way of making merit consisting of giving to an exceeding extent, has done the way of making merit consisting of morality to an exceeding extent, does not attain the way of making merit consisting of meditation. Upon the body's collapse at death, he is reborn in the company of the gods who control what is created by others. Therein, monks, the young god Vasavattī, having done the way of making merit consisting of giving excessively, having done the way of making merit consisting of morality excessively, surpasses the gods who control what is created by others in ten respects - in divine life span, in divine beauty, in divine happiness, in divine fame, in divine authority, in divine forms, in divine sounds, in divine odours, in divine flavours, in divine tangible objects. These, monks, are the three ways of making merit." The sixth.

7.

The Discourse on the Good Person's Giving

37. "There are, monks, these eight gifts of a good person. What are the eight? One gives what is pure, one gives what is superior, one gives in proper time, one gives what is allowable, one gives with discrimination, one gives repeatedly, while giving one makes the mind confident, having given one is delighted. These, monks, are the eight gifts of a good person."

8.

The Discourse on the Good Person

38. "A good person, monks, being born in a family, exists for the benefit, welfare, and happiness of many people – he exists for the benefit, welfare, and happiness of mother and father; he exists for the benefit, welfare, and happiness of children and wife; he exists for the benefit, welfare, and happiness of slaves, workmen and servants; he exists for the benefit, welfare, and happiness of friends and colleagues; he exists for the benefit, welfare, and happiness of deceased spirits; he exists for the benefit, welfare, and happiness of the king; he exists for the benefit, welfare, and happiness of deities; he exists for the benefit, welfare, and happiness of ascetics and brahmins.

"Just as, monks, a great rain cloud, bringing forth all the crops, exists for the benefit, welfare, and happiness of many people; just so, monks, a good person, being born in a family, exists for the benefit, welfare, and happiness of many people – he exists for the benefit, welfare, and happiness of mother and father; he exists for the benefit, welfare, and happiness of children and wife; he exists for the benefit, welfare, and happiness of slaves, workmen and servants; he exists for the benefit, welfare, and happiness of friends and colleagues; he exists for the benefit, welfare, and happiness of deceased spirits; he exists for the benefit, welfare, and happiness of the king; he exists for the benefit, welfare, and happiness of deities; he exists for the benefit, welfare, and happiness of ascetics and brahmins."

9.

The Discourse on Streams

39. "Monks, there are these eight streams of merit, streams of the wholesome, nutriments of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness. What are the eight? Here, monks, a noble disciple has gone for refuge to the Buddha. This, monks, is the first stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness.

"Furthermore, monks, a noble disciple has gone for refuge to the Teaching. This, monks, is the second stream of merit, etc. leads to.

"Furthermore, monks, a noble disciple has gone for refuge to the Community. This, monks, is the third stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness.

"There are, monks, these five gifts, great gifts, primordial, long-standing, traditional, ancient, unmixed, unmixed before, are not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise. Which five? Here, monks, a noble disciple, having abandoned the killing of living beings, abstains from killing living beings. A noble disciple who abstains from killing living beings, monks, gives safety to immeasurable beings, gives freedom from enmity, gives freedom from affliction. Having given safety to immeasurable beings, having given freedom from enmity, having given freedom from affliction, he becomes a partaker of immeasurable safety, freedom from enmity, freedom from affliction. This, monks, is the first gift, great gift, primordial, long-standing, traditional, ancient, unmixed, unmixed before, is not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise. This, monks, is the fourth stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness.

"Furthermore, monks, a noble disciple, having abandoned taking what is not given, abstains from taking what is not given, etc. having abandoned sexual misconduct, abstains from sexual misconduct, etc. having abandoned lying, abstains from lying, etc. having abandoned spirits, liquor and intoxicants that cause negligence, abstains from spirits, liquor and intoxicants that cause negligence. A noble disciple who abstains from spirits, liquor and intoxicants that cause negligence, monks, gives safety to immeasurable beings, gives freedom from enmity, gives freedom from affliction. Having given safety to immeasurable beings, having given freedom from enmity, having given freedom from affliction, he becomes a partaker of immeasurable safety, freedom from enmity, freedom from affliction. This, monks, is the fifth gift, great gift, primordial, long-standing, traditional, ancient, unmixed, unmixed before, is not being mixed, will not be mixed, not rejected by ascetics, brahmins, and the wise. This, monks, is the eighth stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness. These, monks, are the eight streams of merit, streams of the wholesome, nutriments of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness." The ninth.

10.

The Discourse on the Result of Misconduct

40. "Killing living beings, monks, when practised, developed, and cultivated, is conducive to hell, conducive to the animal realm, conducive to the sphere of ghosts. Whatever is the very lightest result of killing living beings, for one who has become a human being, it is conducive to a short life span.

"Taking what is not given, monks, when practised, developed, and cultivated, is conducive to hell, conducive to the animal realm, conducive to the sphere of ghosts. Whatever is the very lightest result of taking what is not given, for one who has become a human being, it is conducive to disaster of wealth.

"Sexual misconduct, monks, when practised, developed, and cultivated, is conducive to hell, conducive to the animal realm, conducive to the sphere of ghosts. Whatever is the very lightest result of sexual misconduct, for one who has become a human being, it is conducive to enmity with rivals.

"Lying, monks, when practised, developed, and cultivated, is conducive to hell, conducive to the animal realm, conducive to the sphere of ghosts. Whatever is the very lightest result of lying, for one who has become a human being, it is conducive to false accusation.

"Divisive speech, monks, when practised, developed, and cultivated, is conducive to hell, conducive to the animal realm, conducive to the sphere of ghosts. Whatever is the very lightest result of divisive speech, for one who has become a human being, it is conducive to breaking with friends.

"Harsh speech, monks, when practised, developed, and cultivated, is conducive to hell, conducive to the animal realm, conducive to the sphere of ghosts. Whatever is the very lightest result of harsh speech, for one who has become a human being, it is conducive to disagreeable sounds.

"Idle chatter, monks, when practised, developed, and cultivated, is conducive to hell, conducive to the animal realm, conducive to the sphere of ghosts. Whatever is the very lightest result of idle chatter, for one who has become a human being, it is conducive to speech not to be heeded.

"Drinking spirits and liquor, monks, when practised, developed, and cultivated, is conducive to hell, conducive to the animal realm, conducive to the sphere of ghosts. Whatever is the very lightest result of drinking spirits and liquor, for one who has become a human being, it is conducive to madness." The tenth.

The Chapter on Giving is the fourth.

Its summary:

5.

The Chapter on the Observance Day

1.

The Discourse on the Observance in Brief

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

"Monks, the Observance endowed with eight factors, when observed, is rich in result, of great benefit, of great brightness, of great pervasion. And how, monks, is the Observance endowed with eight factors, when observed, rich in result, of great benefit, of great brightness, of great pervasion? Here, monks, a noble disciple considers thus - 'For as long as life lasts, the Worthy Ones, having abandoned the killing of living beings, abstain from killing living beings; with rod laid down, with knife laid down, having shame, compassionate, they dwell concerned for the welfare of all living beings. I too today, for this night and this day, having abandoned the killing of living beings, abstain from killing living beings; with rod laid down, with knife laid down, having shame, compassionate, I dwell concerned for the welfare of all living beings. By this factor I imitate the Worthy Ones, and the Observance will have been observed by me.' One is endowed with this first factor.

'For as long as life lasts, the Worthy Ones, having abandoned taking what is not given, abstain from taking what is not given; taking only what is given, expecting only what is given, they dwell in purity through non-stealing. I too today, for this night and this day, having abandoned taking what is not given, abstain from taking what is not given; taking only what is given, expecting only what is given, I dwell in purity through non-stealing. By this factor I imitate the Worthy Ones, and the Observance will have been observed by me.' One is endowed with this second factor.

'For as long as life lasts, the Worthy Ones, having abandoned unchaste conduct, live the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice. I too today, for this night and this day, having abandoned unchaste conduct, live the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice. By this factor I imitate the Worthy Ones, and the Observance will have been observed by me.' One is endowed with this third factor.

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

'For as long as life lasts, the Worthy Ones, having abandoned spirits, liquor and intoxicants that cause negligence, abstain from spirits, liquor and intoxicants that cause negligence. I too today, for this night and this day, having abandoned spirits, liquor and intoxicants that cause negligence, abstain from spirits, liquor and intoxicants that cause negligence. By this factor I imitate the Worthy Ones, and the Observance will have been observed by me.' One is endowed with this fifth factor.

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

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

"For the length of one's life the Worthy Ones, having abandoned high and luxurious beds, abstain from high and luxurious beds; they use a low sleeping place - either a small bed or a grass mat. Today I too, for this night and this day, having abandoned high and luxurious beds, abstain from high and luxurious beds; I use a low sleeping place - either a small bed or a grass mat. By this factor I imitate the Worthy Ones, and the Observance will have been observed by me.' One is possessed of this eighth factor. The Observance possessed of eight factors observed thus, monks, is of great fruit, of great benefit, of great brightness, of great pervasion. The first.

2.

The Discourse on the Observance in Detail

42. "Monks, the Observance endowed with eight factors, when observed, is rich in result, of great benefit, of great brightness, of great pervasion. And how, monks, is the Observance endowed with eight factors, when observed, rich in result, of great benefit, of great brightness, of great pervasion? Here, monks, a noble disciple considers thus - 'For as long as life lasts, the Worthy Ones, having abandoned the killing of living beings, abstain from killing living beings; with rod laid down, with knife laid down, having shame, compassionate, they dwell concerned for the welfare of all living beings. I too today, for this night and this day, having abandoned the killing of living beings, abstain from killing living beings; with rod laid down, with knife laid down, having shame, compassionate, I dwell concerned for the welfare of all living beings. By this factor I imitate the Worthy Ones, and the Observance will have been observed by me.' One is endowed with this first factor. Etc.

"For the length of one's life the Worthy Ones, having abandoned high and luxurious beds, abstain from high and luxurious beds; they use a low sleeping place - either a small bed or a grass mat. Today I too, for this night and this day, having abandoned high and luxurious beds, abstain from high and luxurious beds; I use a low sleeping place - either a small bed or a grass mat. By this factor I imitate the Worthy Ones, and the Observance will have been observed by me.' One is possessed of this eighth factor. The Observance endowed with eight factors observed thus, monks, is rich in result, of great benefit, of great brightness, of great pervasion.

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

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

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

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

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

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

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

3.

The Discourse to Visākhā

43. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion. Then Visākhā, Migāra's mother, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To Visākhā, Migāra's mother, seated to one side, the Blessed One said this - "The Observance endowed with eight factors, Visākhā, when observed, is rich in result, of great benefit, of great brightness, of great pervasion. And how, Visākhā, is the Observance endowed with eight factors, when observed, rich in result, of great benefit, of great brightness, of great pervasion? Here, Visākhā, a noble disciple considers thus - 'For as long as life lasts, the Worthy Ones, having abandoned the killing of living beings, abstain from killing living beings; with rod laid down, with knife laid down, having shame, compassionate, they dwell concerned for the welfare of all living beings. I too today, for this night and this day, having abandoned the killing of living beings, abstain from killing living beings; with rod laid down, with knife laid down, having shame, compassionate, I dwell concerned for the welfare of all living beings. By this factor I imitate the Worthy Ones, and the Observance will have been observed by me.' One is endowed with this first factor. Etc.

"For the length of one's life the Worthy Ones, having abandoned high and luxurious beds, abstain from high and luxurious beds; they use a low sleeping place - either a small bed or a grass mat. Today I too, for this night and this day, having abandoned high and luxurious beds, abstain from high and luxurious beds; I use a low sleeping place - either a small bed or a grass mat. By this factor I imitate the Worthy Ones, and the Observance will have been observed by me.' One is possessed of this eighth factor. The Observance endowed with eight factors observed thus, Visākhā, is rich in result, of great benefit, of great brightness, of great pervasion.

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

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

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

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

4.

The Discourse to Vāseṭṭha

44. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then the lay follower Vāseṭṭha approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the lay follower Vāseṭṭha seated to one side, the Blessed One said this - "The Observance endowed with eight factors, Vāseṭṭha, when observed, is rich in result... etc. Blameless, they go to the heavenly state."

When this was said, the lay follower Vāseṭṭha said this to the Blessed One - "May my dear relatives and blood-relations, venerable sir, observe the Observance endowed with eight factors; it would be for the welfare and happiness of my dear relatives and blood-relations for a long time. If even all the warriors, venerable sir, were to observe the Observance endowed with eight factors, it would be for the welfare and happiness of all the warriors for a long time. If even all the brahmins, venerable sir... etc. merchants... workers were to observe the Observance endowed with eight factors, it would be for the welfare and happiness of all the workers for a long time."

"So it is, Vāseṭṭha, so it is, Vāseṭṭha! If even all the warriors, Vāseṭṭha, were to observe the Observance endowed with eight factors, it would be for the welfare and happiness of all the warriors for a long time. If even all the brahmins, Vāseṭṭha... etc. merchants... workers were to observe the Observance endowed with eight factors, it would be for the welfare and happiness of all the workers for a long time. If even the world with its gods, Vāseṭṭha, with its Māras, with its Brahmās, the generation with its ascetics and brahmins, with its gods and humans, were to observe the Observance endowed with eight factors, it would be for the welfare and happiness of the world with its gods, with its Māras, with its Brahmās, of the generation with its ascetics and brahmins, with its gods and humans, for a long time. If even these great sal trees, Vāseṭṭha, were to observe the Observance endowed with eight factors, it would be for the welfare and happiness of these great sal trees for a long time. What then to say of a human being!" The fourth.

5.

The Discourse on Bojjha

45. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the female lay follower Bojjhā approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the female lay follower Bojjhā seated to one side, the Blessed One said this:

"The Observance endowed with eight factors, Bojjhā, when observed, is rich in result, of great benefit, of great brightness, of great pervasion. And how, Bojjhā, is the Observance endowed with eight factors, when observed, rich in result, of great benefit, of great brightness, of great pervasion? Here, Bojjhā, a noble disciple considers thus: 'For as long as life lasts, the Worthy Ones, having abandoned the killing of living beings, abstain from killing living beings; with rod laid down, with knife laid down, having shame, compassionate, they dwell concerned for the welfare of all living beings. I too today, for this night and this day, having abandoned the killing of living beings, abstain from killing living beings; with rod laid down, with knife laid down, having shame, compassionate, I dwell concerned for the welfare of all living beings. By this factor I imitate the Worthy Ones, and the Observance will have been observed by me.' One is endowed with this first factor. Etc.

"For the length of one's life the Worthy Ones, having abandoned high and luxurious beds, abstain from high and luxurious beds; they use a low sleeping place - either a small bed or a grass mat. Today I too, for this night and this day, having abandoned high and luxurious beds, abstain from high and luxurious beds; I use a low sleeping place - either a small bed or a grass mat. By this factor I imitate the Worthy Ones, and the Observance will have been observed by me.' One is possessed of this eighth factor. The Observance endowed with eight factors observed thus, Bojjhā, is rich in result, of great benefit, of great brightness, of great pervasion.

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

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

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

6.

The Discourse on Anuruddha

46. On one occasion the Blessed One was dwelling at Kosambī in Ghosita's park. Now at that time the Venerable Anuruddha had gone for the day's abiding and was in seclusion. Then several deities belonging to the Agreeable-bodied realm approached the Venerable Anuruddha; having approached, they paid respect to the Venerable Anuruddha and stood to one side. Standing to one side, those deities said this to the Venerable Anuruddha - "We, venerable sir Anuruddha, are deities named the Agreeable-bodied; we exercise supremacy and wield control in three states. We, venerable sir Anuruddha, whatever colour we wish for, such colour we obtain with reason and cause; whatever sound we wish for, such sound we obtain with reason and cause; whatever happiness we wish for, such happiness we obtain with reason and cause. We, venerable sir Anuruddha, are deities named the Agreeable-bodied; we exercise supremacy and wield control in these three states."

Then this occurred to the Venerable Anuruddha: "Oh, may all these deities become blue, of blue complexion, with blue clothes and blue ornaments!" Then those deities, having understood the Venerable Anuruddha's mind, all became blue, of blue complexion, with blue clothes and blue ornaments.

Then this occurred to the Venerable Anuruddha: "Oh, may all these deities become yellow, etc. may all become red, may all become white, of white complexion, with white clothes and white ornaments!" Then those deities, having understood the Venerable Anuruddha's mind, all became white, of white complexion, with white clothes and white ornaments.

Then those deities - one sang, one danced, and one snapped her fingers. Just as the sound of a five-piece musical ensemble, well-trained, well-played, struck by skilled musicians, is lovely, enticing, desirable, affectionate, and intoxicating; just so, the sound of those deities' ornaments was lovely, enticing, desirable, affectionate, and intoxicating. Then the Venerable Anuruddha withdrew his faculties.

Then those deities, thinking "The venerable Anuruddha does not consent," disappeared right there. Then the Venerable Anuruddha, in the evening, having emerged from seclusion, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Anuruddha said this to the Blessed One -

"Here I, venerable sir, had gone for the day's abiding and was in seclusion. Then, venerable sir, several deities belonging to the Agreeable-bodied realm approached me; having approached, they paid respect to me and stood to one side. Standing to one side, venerable sir, those deities said this to me - 'We, venerable sir Anuruddha, are deities named the Agreeable-bodied; we exercise supremacy and wield control in three states. We, venerable sir Anuruddha, whatever colour we wish for, such colour we obtain with reason and cause; whatever sound we wish for, such sound we obtain with reason and cause; whatever happiness we wish for, such happiness we obtain with reason and cause. We, venerable sir Anuruddha, are deities named the Agreeable-bodied; we exercise supremacy and wield control in these three states.' Then, venerable sir, this occurred to me: 'Oh, may all these deities become blue, of blue complexion, with blue clothes and blue ornaments!' Then, venerable sir, those deities, having understood my mind, all became blue, of blue complexion, with blue clothes and blue ornaments.

"Then, venerable sir, this occurred to me: 'Oh, may all these deities be yellow, etc. may all be red, etc. may all be white, of white complexion, with white clothes and white ornaments.' Then, venerable sir, those deities, having understood my mind, all became white, of white complexion, with white clothes and white ornaments.

"Then, venerable sir, those deities - one sang, one danced, one snapped her fingers. Just as the sound of a five-piece musical ensemble, well-trained, well-played, struck by skilled musicians, is lovely, enticing, desirable, affectionate, and intoxicating; just so, the sound of those deities' ornaments was lovely, enticing, desirable, affectionate, and intoxicating. Then I, venerable sir, lowered my faculties.

"Then, venerable sir, those deities, thinking 'The noble Anuruddha does not consent,' disappeared right there. Possessed of how many qualities, venerable sir, does a woman, upon the body's collapse at death, become reborn in the company of the Manāpakāyika gods?"

"Possessed of eight qualities, Anuruddha, a woman, upon the body's collapse at death, is reborn in the company of the Manāpakāyika gods. Which eight? Here, Anuruddha, a woman to whom her mother and father give a husband, desiring her welfare, seeking her benefit, compassionate, out of compassion - for him she is one who rises early, one who retires late, one who is willing to do what is asked, one who conducts herself agreeably, one who speaks pleasantly.

"Whoever are her husband's elders - whether mother or father or ascetics and brahmins - she honours them, respects them, reveres them, venerates them, and when they have arrived, she honours them with a seat and water.

"Whatever are her husband's internal household activities - whether wool or cotton - therein she is skilled, not lazy, endowed with investigation into the means for that, able to do and able to arrange.

"Whatever is her husband's internal household - whether slaves or servants or labourers - she knows what has been done as done and what has not been done as not done, she knows the strength and weakness of the sick, and she distributes the solid and soft food according to their due share.

"Whatever wealth or grain or gold her husband brings, that she safeguards with protection and guarding, and therein she is not a gambler, not a thief, not a drunkard, not a destroyer.

"And she is a female lay follower who has gone for refuge to the Buddha, gone for refuge to the Teaching, gone for refuge to the Community.

"And she is virtuous - she 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.

"And she is generous. She dwells at home with a mind free from the stain of stinginess, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing.

"Possessed of these eight qualities, Anuruddha, a woman, upon the body's collapse at death, is reborn in the company of the Manāpakāyika gods."

7.

The Second Discourse to Visākhā

47. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion. Then Visākhā, Migāra's mother, etc. To Visākhā, Migāra's mother, seated to one side, the Blessed One said this -

"Possessed of eight qualities, Visākhā, a woman, upon the body's collapse at death, is reborn in the company of the Manāpakāyika gods. Which eight? Here, Visākhā, a woman to whom her mother and father give a husband, desiring her welfare, seeking her benefit, compassionate, out of compassion - for him she is one who rises early, one who retires late, one who is willing to do what is asked, one who conducts herself agreeably, one who speaks pleasantly, etc.

"And she is generous. She dwells at home with a mind free from the stain of stinginess, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing. Possessed of these eight qualities, Visākhā, a woman, upon the body's collapse at death, is reborn in the company of the Manāpakāyika gods."

8.

The Discourse to Nakulamātā

48. On one occasion the Blessed One was dwelling among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove, in the Deer Park. Then the woman householder Nakulamātā approached the Blessed One; having approached, etc. To the woman householder Nakulamātā seated to one side, the Blessed One said this –

"Possessed of eight qualities, Nakulamātā, a woman, upon the body's collapse at death, is reborn in the company of the Manāpakāyika gods. Which eight? Here, Nakulamātā, a woman to whom her mother and father give a husband, desiring her welfare, seeking her benefit, compassionate, out of compassion - for him she is one who rises early, one who retires late, one who is willing to do what is asked, one who conducts herself agreeably, one who speaks pleasantly.

"Whoever are her husband's elders - whether mother or father or ascetics and brahmins - she honours them, respects them, reveres them, venerates them, and when they have arrived, she honours them with a seat and water.

"Whatever are her husband's internal household activities - whether wool or cotton - therein she is skilled, not lazy, endowed with investigation into the means for that, able to do and able to arrange.

"Whatever is her husband's internal household - whether slaves or servants or labourers - she knows what has been done as done and what has not been done as not done, she knows the strength and weakness of the sick, and she distributes the solid and soft food according to their due share.

"Whatever wealth or grain or silver or gold her husband brings, that she safeguards with protection and guarding, and therein she is not a gambler, not a thief, not a drunkard, not a destroyer.

"And she is a female lay follower who has gone for refuge to the Buddha, gone for refuge to the Teaching, gone for refuge to the Community.

"And she is virtuous - abstaining from killing living beings, etc. abstaining from spirits, liquor and intoxicants that cause negligence, etc.

"And she is generous; she dwells at home with a mind free from the stain of stinginess, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing.

"Possessed of these eight qualities, Nakulamātā, a woman, upon the body's collapse at death, is reborn in the company of the Manāpakāyika gods."

9.

The First Discourse on This World

49. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion. Then Visākhā, Migāra's mother, approached the Blessed One, etc. To Visākhā, Migāra's mother, seated to one side, the Blessed One said this -

"Visākhā, a woman possessed of four qualities is practising for victory in this world, this world is won. Which four? Here, Visākhā, a woman has well-arranged household activities, has an included retinue, behaves agreeably to her husband, guards what has been brought.

"And how, Visākhā, does a woman have well-arranged household activities? Here, Visākhā, a woman, whatever are her husband's internal household activities - whether wool or cotton - therein she is skilled, not lazy, endowed with investigation into the means for that, able to do and able to arrange. Thus, Visākhā, a woman has well-arranged household activities.

"And how, Visākhā, does a woman have an included retinue? Here, Visākhā, a woman, whatever is her husband's internal household - whether slaves or servants or labourers - she knows what has been done as done and what has not been done as not done, she knows the strength and weakness of the sick, and she distributes the solid and soft food according to their due share. Thus, Visākhā, a woman has an included retinue.

"And how, Visākhā, does a woman behave agreeably to her husband? Here, Visākhā, a woman does not transgress what is reckoned as disagreeable to her husband, even for the sake of her life. Thus, Visākhā, a woman behaves agreeably to her husband.

"And how, Visākhā, does a woman guard what has been brought? Here, Visākhā, a woman, whatever wealth or grain or silver or gold her husband brings, that she safeguards with protection and guarding, and therein she is not a gambler, not a thief, not a drunkard, not a destroyer. Thus, Visākhā, a woman guards what has been brought. Possessed of these four qualities, Visākhā, a woman is practising for victory in this world, this world is won.

"Visākhā, a woman possessed of four qualities is practising for victory in the world beyond, the world beyond is won. Which four? Here, Visākhā, a woman is accomplished in faith, accomplished in morality, accomplished in generosity, accomplished in wisdom.

"And how, Visākhā, is a woman accomplished in faith? Here, Visākhā, a woman has faith, she believes in the enlightenment of the Tathāgata - 'Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' Thus, Visākhā, a woman is accomplished in faith.

"And how, Visākhā, is a woman accomplished in morality? Here, Visākhā, a woman abstains from killing living beings, etc. abstains from spirits, liquor and intoxicants that cause negligence. Thus, Visākhā, is a woman accomplished in morality.

"And how, Visākhā, is a woman accomplished in generosity? Here, Visākhā, a woman dwells at home with a mind free from the stain of stinginess, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing. Thus, Visākhā, is a woman accomplished in generosity.

"And how, Visākhā, is a woman accomplished in wisdom? Here, Visākhā, a woman is wise, etc. Thus, Visākhā, is a woman accomplished in wisdom. Possessed of these four qualities, Visākhā, a woman is practising for victory in the world beyond, the world beyond has been undertaken."

10.

The Second Discourse on This World

50. "Monks, a woman possessed of four qualities is practising for victory in this world, this world is won. Which four? Here, monks, a woman has well-arranged household activities, has an included retinue, behaves agreeably to her husband, guards what has been brought.

"And how, monks, does a woman have well-arranged household activities? Here, monks, a woman, whatever are her husband's internal household activities, etc. Thus, monks, a woman has well-arranged household activities.

"And how, monks, does a woman have an included retinue? Here, monks, a woman, whatever is her husband's internal household, etc. Thus, monks, a woman has an included retinue.

"And how, monks, does a woman behave agreeably to her husband? Here, monks, a woman does not transgress what is reckoned as disagreeable to her husband, even for the sake of her life. Thus, monks, a woman behaves agreeably to her husband.

"And how, monks, does a woman guard what has been brought? Here, monks, a woman, whatever her husband brings, etc. Thus, monks, a woman guards what has been brought. Possessed of these four qualities, monks, a woman is practising for victory in this world, this world is won.

"Monks, a woman possessed of four qualities is practising for victory in the world beyond, the world beyond is won. Which four? Here, monks, a woman is accomplished in faith, accomplished in morality, accomplished in generosity, accomplished in wisdom.

"And how, monks, is a woman accomplished in faith? Here, monks, a woman has faith, etc. Thus, monks, a woman is accomplished in faith.

"And how, monks, is a woman accomplished in morality? Here, monks, a woman abstains from killing living beings, etc. abstains from spirits, liquor and intoxicants that cause negligence. Thus, monks, a woman is accomplished in morality.

"And how, monks, is a woman accomplished in generosity? Here, monks, a woman dwells at home with a mind free from the stain of stinginess, etc. Thus, monks, a woman is accomplished in generosity.

"And how, monks, is a woman accomplished in wisdom? Here, monks, a woman is wise, etc. Thus, monks, a woman is accomplished in wisdom. Possessed of these four qualities, monks, a woman is practising for victory in the world beyond, the world beyond has been undertaken."

The Chapter on the Observance is the fifth.

Its summary:

The First Fifty is complete.

2.

The Second Fifty

1.

The Chapter on Gotamī

1.

The Discourse on Gotamī

51. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Nigrodha Monastery. Then Mahāpajāpati Gotamī approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Mahāpajāpati Gotamī said this to the Blessed One - "It would be good, venerable sir, if a woman could obtain the going forth from home into homelessness in the Teaching and discipline proclaimed by the Tathāgata." "Enough, Gotamī! Do not find delight in a woman's going forth from home into homelessness in the Teaching and discipline proclaimed by the Tathāgata."

For the second time Mahāpajāpati Gotamī said this to the Blessed One - "It would be good, venerable sir, if a woman could obtain the going forth from home into homelessness in the Teaching and discipline proclaimed by the Tathāgata." "Enough, Gotamī! Do not find delight in a woman's going forth from home into homelessness in the Teaching and discipline proclaimed by the Tathāgata." For the third time Mahāpajāpati Gotamī said this to the Blessed One - "It would be good, venerable sir, if a woman could obtain the going forth from home into homelessness in the Teaching and discipline proclaimed by the Tathāgata." "Enough, Gotamī! Do not find delight in a woman's going forth from home into homelessness in the Teaching and discipline proclaimed by the Tathāgata."

Then Mahāpajāpati Gotamī, thinking "The Blessed One does not allow a woman's going forth from home into homelessness in the Teaching and discipline proclaimed by the Tathāgata," afflicted, unhappy, with tearful face, weeping, paid respect to the Blessed One, circumambulated him keeping him on her right, and departed.

Then the Blessed One, having dwelt at Kapilavatthu as long as he liked, set out on a journey towards Vesālī. Wandering on a journey gradually, he arrived at Vesālī. There the Blessed One stayed at Vesālī in the Great Wood in the Pinnacled Hall. Then Mahāpajāpati Gotamī, having had her hair cut off, having put on ochre robes, together with many Sakyan women, set out towards Vesālī. Gradually she approached Vesālī, the Great Wood, the Pinnacled Hall. Then Mahāpajāpati Gotamī, with swollen feet, with body covered with dust, afflicted, unhappy, with tearful face, weeping, stood outside the door-porch.

The Venerable Ānanda saw Mahāpajāpati Gotamī with swollen feet, with body covered with dust, afflicted, unhappy, with tearful face, weeping, standing outside the door-porch. Having seen her, he said this to Mahāpajāpati Gotamī - "Why are you, Gotamī, with swollen feet, with body covered with dust, afflicted, unhappy, with tearful face, weeping, standing outside the door-porch?" "Because indeed, Venerable Ānanda, the Blessed One does not allow a woman's going forth from home into homelessness in the Teaching and discipline proclaimed by the Tathāgata." "If so, Gotamī, wait here for a moment, while I request the Blessed One for a woman's going forth from home into homelessness in the Teaching and discipline proclaimed by the Tathāgata."

Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "Venerable sir, this Mahāpajāpati Gotamī, with swollen feet, with body covered with dust, afflicted, unhappy, with tearful face, weeping, is standing outside the door-porch - 'The Blessed One does not allow a woman's going forth from home into homelessness in the Teaching and discipline proclaimed by the Tathāgata.' It would be good, venerable sir, if a woman could obtain the going forth from home into homelessness in the Teaching and discipline proclaimed by the Tathāgata." "Enough, Ānanda! Do not find delight in a woman's going forth from home into homelessness in the Teaching and discipline proclaimed by the Tathāgata."

For the second time, etc. For the third time, the Venerable Ānanda said this to the Blessed One - "It would be good, venerable sir, if a woman could obtain the going forth from home into homelessness in the Teaching and discipline proclaimed by the Tathāgata." "Enough, Ānanda! Do not find delight in a woman's going forth from home into homelessness in the Teaching and discipline proclaimed by the Tathāgata."

Then this occurred to the Venerable Ānanda: "The Blessed One does not allow a woman's going forth from home into homelessness in the Teaching and discipline proclaimed by the Tathāgata. What if I were to request the Blessed One by another method for a woman's going forth from home into homelessness in the Teaching and discipline proclaimed by the Tathāgata?" Then the Venerable Ānanda said this to the Blessed One - "Is a woman, venerable sir, capable of realizing the fruition of stream-entry or the fruition of once-returning or the fruition of non-returning or the fruition of arahantship, having gone forth from home into homelessness in the Teaching and discipline proclaimed by the Tathāgata?" "A woman is capable, Ānanda, of realizing the fruition of stream-entry and the fruition of once-returning and the fruition of non-returning and the fruition of arahantship, having gone forth from home into homelessness in the Teaching and discipline proclaimed by the Tathāgata." "If, venerable sir, a woman is capable of realizing the fruition of stream-entry, etc. the fruition of arahantship, having gone forth from home into homelessness in the Teaching and discipline proclaimed by the Tathāgata, Mahāpajāpati Gotamī, venerable sir, has been very helpful to the Blessed One - she is his maternal aunt, his foster-mother, his nurse, the giver of milk; when the Blessed One's mother had died, she gave him her breast milk. It would be good, venerable sir, if a woman could obtain the going forth from home into homelessness in the Teaching and discipline proclaimed by the Tathāgata."

"If, Ānanda, Mahāpajāpati Gotamī accepts the eight rules of respect, let that be her full ordination -

"A nun who has been fully ordained for a hundred years should pay respect, rise up in respect, salute with joined palms, and do the proper duties to a monk who has been fully ordained that very day. This too is a rule that, having honoured, having respected, having revered, having venerated, is not to be transgressed for as long as life lasts.

"A nun should not enter the rains retreat in a residence without monks. This too is a rule that, having honoured, having respected, having revered, having venerated, is not to be transgressed for as long as life lasts.

"Every half-month a nun should expect two things from the community of monks - asking as to the date of the Observance day, and approaching for exhortation. This too is a rule that, having honoured, having respected, having revered, having venerated, is not to be transgressed for as long as life lasts.

"A nun who has completed the rains retreat should invite admonishment before both communities on three grounds - by what is seen or by what is heard or by suspicion. This too is a rule that, having honoured, having respected, having revered, having venerated, is not to be transgressed for as long as life lasts.

"A nun who has become guilty of a serious offence should undergo penance for a fortnight before both communities. This too is a rule that, having honoured, having respected, having revered, having venerated, is not to be transgressed for as long as life lasts.

"A female trainee who has completed the training in the six rules for two years should seek full ordination from both communities. This too is a rule that, having honoured, having respected, having revered, having venerated, is not to be transgressed for as long as life lasts.

"A monk should not be reviled or abused by a nun by any method. This too is a rule that, having honoured, having respected, having revered, having venerated, is not to be transgressed for as long as life lasts.

"Henceforth the path of speech is closed for nuns towards monks, but the path of speech is not closed for monks towards nuns. This too is a rule that, having honoured, having respected, having revered, having venerated, is not to be transgressed for as long as life lasts.

"If, Ānanda, Mahāpajāpati Gotamī accepts these eight rules of respect, let that be her full ordination."

Then the Venerable Ānanda, having learnt these eight rules of respect in the presence of the Blessed One, approached Mahāpajāpati Gotamī; having approached, he said this to Mahāpajāpati Gotamī -

"If indeed you, Gotamī, would accept the eight rules of respect, that itself will be your full ordination -

"A nun who has been fully ordained for a hundred years should pay respect, rise up in respect, salute with joined palms, and do the proper duties to a monk who has been fully ordained that very day. This too is a rule to be honoured, respected, revered, and venerated, not to be transgressed for as long as life lasts. Etc.

"Henceforth the path of speech is closed for nuns towards monks, but the path of speech is not closed for monks towards nuns. This too is a rule that, having honoured, having respected, having revered, having venerated, is not to be transgressed for as long as life lasts. If indeed you, Gotamī, would accept these eight rules of respect, that itself will be your full ordination."

"Just as, venerable Ānanda, a woman or a man, young, youthful, fond of adornment, having bathed the head, having obtained a garland of blue lotuses or a garland of jasmine or a garland of adhimuttaka flowers, having received it with both hands, would place it on the head, the highest part; just so indeed I, venerable Ānanda, accept these eight rules of respect, not to be transgressed for as long as life lasts."

Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "The eight rules of respect, venerable sir, have been accepted by Mahāpajāpati Gotamī, not to be transgressed for as long as life lasts."

"If, Ānanda, a woman had not obtained the going forth from home into homelessness in the Teaching and discipline proclaimed by the Tathāgata, the holy life, Ānanda, would have been long-lasting, the Good Teaching would have remained for a thousand years. But since, Ānanda, a woman has gone forth from home into homelessness in the Teaching and discipline proclaimed by the Tathāgata, now, Ānanda, the holy life will not be long-lasting. Now, Ānanda, the Good Teaching will remain for only five hundred years.

"Just as, Ānanda, whatever families have many women and few men, they are easily assaulted by thieves and burglars; just so, Ānanda, in whatever Teaching and discipline a woman obtains the going forth from home into homelessness, that holy life is not long-lasting.

"Just as, Ānanda, when a disease called mildew falls upon a thriving rice field, thus that rice field is not long-lasting; just so, Ānanda, in whatever Teaching and discipline a woman obtains the going forth from home into homelessness, that holy life is not long-lasting.

"Just as, Ānanda, when a disease called red rust falls upon a thriving sugar-cane field, thus that sugar-cane field is not long-lasting; just so, Ānanda, in whatever Teaching and discipline a woman obtains the going forth from home into homelessness, that holy life is not long-lasting.

"Just as, Ānanda, a man might build an embankment for a great lake beforehand, just for the non-overflowing of the water; just so, Ānanda, the eight rules of respect have been laid down by me for nuns beforehand, not to be transgressed for as long as life lasts." The first.

2.

Discourse on Exhortation

52. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "Possessed of how many qualities, venerable sir, should a monk be authorized as an exhorter of nuns?"

"Ānanda, a monk possessed of eight qualities should be authorized as an exhorter of nuns. Which eight? Here, Ānanda, a monk is virtuous, etc. having accepted the training rules he trains in them; he is very learned, etc. thoroughly penetrated by view; and both Pātimokkhas are well learnt by him in detail, well divided, well recited, well determined, by rule and by feature; he is of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear; he is competent to instruct, encourage, inspire, and gladden the community of nuns with a talk on the Teaching; he is for the most part dear and agreeable to the nuns; and he has not previously become guilty of a serious offence with one who has gone forth with reference to this Blessed One, wearing the ochre robe; he is of twenty years standing or more than twenty years standing. Ānanda, a monk possessed of these eight qualities should be authorized as an exhorter of nuns." The second.

3.

The Discourse in Brief

53. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then Mahāpajāpati Gotamī approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Mahāpajāpati Gotamī said this to the Blessed One -

"It would be good, venerable sir, if the Blessed One would teach me the Teaching in brief, so that having heard the Teaching from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute." "Whatever teachings you, Gotamī, would know - 'These teachings lead to lust, not to dispassion; they lead to bondage, not to separation from bondage; they lead to accumulation, not to diminution; they lead to great desire, not to fewness of wishes; they lead to discontent, not to contentment; they lead to company, not to solitude; they lead to idleness, not to arousal of energy; they lead to being difficult to support, not to being easy to support' - you should definitely keep in mind, Gotamī - 'This is not the Teaching, this is not the monastic discipline, this is not the Teacher's instruction.'"

"But whatever teachings you, Gotamī, would know - 'These teachings lead to dispassion, not to lust; they lead to separation from bondage, not to bondage; they lead to diminution, not to accumulation; they lead to fewness of wishes, not to great desire; they lead to contentment, not to discontent; they lead to solitude, not to company; they lead to arousal of energy, not to idleness; they lead to being easy to support, not to being difficult to support' - you should definitely keep in mind, Gotamī - 'This is the Teaching, this is the monastic discipline, this is the Teacher's instruction.'" The third.

4.

The Discourse on Dīghajāṇu

54. On one occasion the Blessed One was dwelling among the Koliyans, where there was a market town of the Koliyans named Kakkarapatta. Then Dīghajāṇu, a Koliyan's son, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Dīghajāṇu, a Koliyan's son, said this to the Blessed One - "We, venerable sir, are laymen enjoying sensual pleasures, dwelling in the confinement of wife and children, we enjoy Kāsi sandalwood, we wear garlands, scents, and cosmetics, we accept gold and silver. For us such as we are, venerable sir, let the Blessed One teach us the Teaching in such a way that these teachings would be for our welfare and happiness in the present life, for our welfare and happiness in the future life."

"There are, Byagghapajja, these four qualities that lead to a son of good family's welfare and happiness in the present life. Which four? Accomplishment in industriousness, accomplishment in protection, good friendship, and balanced living. And what, Byagghapajja, is accomplishment in industriousness? Here, Byagghapajja, a son of good family earns his living by whatever occupation - whether by farming, whether by trade, whether by cattle-herding, whether by archery, whether by government service, whether by some other craft - therein he is skilled, not lazy, endowed with investigation into the means for that, able to do and able to arrange. This is called, Byagghapajja, accomplishment in industriousness.

"And what, Byagghapajja, is accomplishment in protection? Here, Byagghapajja, a son of good family has wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained. That he safeguards with protection and guarding - 'How might kings not take my riches, how might thieves not take them, how might fire not burn them, how might water not carry them away, how might disagreeable heirs not take them!' This is called, Byagghapajja, accomplishment in protection.

"And what, Byagghapajja, is good friendship? Here, Byagghapajja, in whatever village or town a son of good family dwells, there whoever they are - householders or householders' sons, whether young ones of mature morality, or elders of mature morality, accomplished in faith, accomplished in morality, accomplished in generosity, accomplished in wisdom - with them he stands together, converses, and engages in discussion; he trains in the accomplishment in faith of those accomplished in faith, he trains in the accomplishment in morality of those accomplished in morality, he trains in the accomplishment in generosity of those accomplished in generosity, he trains in the accomplishment in wisdom of those accomplished in wisdom. This is called, Byagghapajja, good friendship.

"And what, Byagghapajja, is balanced living? Here, Byagghapajja, a son of good family, having understood the income of his wealth and having understood the expenditure of his wealth, leads a balanced livelihood, neither too extravagant nor too meagre - 'Thus my income will exceed my expenditure, and my expenditure will not exceed my income.' Just as, Byagghapajja, a weigher or a weigher's apprentice, having held up the scales, knows - 'By this much it has gone down, by this much it has gone up'; just so, Byagghapajja, a son of good family, having understood the income of his wealth and having understood the expenditure of his wealth, leads a balanced livelihood, neither too extravagant nor too meagre - 'Thus my income will exceed my expenditure, and my expenditure will not exceed my income.' If, Byagghapajja, this son of good family, having little income, leads an extravagant livelihood, there are those who will say of him - 'This son of good family consumes his wealth like a fig-eater.' But if, Byagghapajja, this son of good family, having great income, leads a miserly livelihood, there are those who will say of him - 'This son of good family will die like one without a master.' But when, Byagghapajja, this son of good family, having understood the income of his wealth and having understood the expenditure of his wealth, leads a balanced livelihood, neither too extravagant nor too meagre - 'Thus my income will exceed my expenditure, and my expenditure will not exceed my income.' This is called, Byagghapajja, balanced living.

"For wealth thus arisen, Byagghapajja, there are four causes of ruin - one who indulges in women, a drunkard, a gambler, having evil friends, evil companions, evil associates. Just as, Byagghapajja, a great lake has four inlets and four outlets. If a man were to close off its inlets and open its outlets; and the rain god were not to send down proper showers. Thus indeed, Byagghapajja, for that great lake only decline is to be expected, not growth; just so, Byagghapajja, for wealth thus arisen there are four causes of ruin - one who indulges in women, a drunkard, a gambler, having evil friends, evil companions, evil associates.

"For wealth thus arisen, Byagghapajja, there are four sources of income - not one who indulges in women, not a drunkard, not a gambler, having good friends, good companions, good associates. Just as, Byagghapajja, a great lake has four inlets and four outlets. If a man were to open its inlets and close its outlets; and the rain god would send down proper showers. Thus indeed, Byagghapajja, for that great lake only growth is to be expected, not decline; just so indeed, Byagghapajja, for wealth thus arisen there are four sources of income - not one who indulges in women, not a drunkard, not a gambler, having good friends, good companions, good associates. These indeed, Byagghapajja, are the four principles that lead to the welfare and happiness of a son of good family in this present life.

"These four principles, Byagghapajja, lead to the welfare and happiness of a son of good family in the future. Which four? Accomplishment in faith, accomplishment in morality, accomplishment in generosity, accomplishment in wisdom. And what, Byagghapajja, is accomplishment in faith? Here, Byagghapajja, a son of good family has faith, he believes in the enlightenment of the Tathāgata - 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' This is called, Byagghapajja, accomplishment in faith.

"And what, Byagghapajja, is accomplishment in morality? Here, Byagghapajja, a son of good family abstains from killing living beings, etc. abstains from spirits, liquor and intoxicants that cause negligence. This is called, Byagghapajja, accomplishment in morality.

"And what, Byagghapajja, is accomplishment in generosity? Here, Byagghapajja, a son of good family dwells at home with a mind free from the stain of stinginess, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing. This is called, Byagghapajja, accomplishment in generosity.

"And what, Byagghapajja, is accomplishment in wisdom? Here, Byagghapajja, a son of good family is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering. This is called, Byagghapajja, accomplishment in wisdom. These, Byagghapajja, are the four qualities that lead to the welfare and benefit of a son of good family pertaining to the future life, to happiness pertaining to the future life."

5.

The Discourse on Ujjaya

55. Then the brahmin Ujjaya approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Ujjaya said this to the Blessed One - "We, Master Gotama, wish to go abroad. For us, may Master Gotama teach us the Teaching in such a way - that these teachings would be for our welfare in the present life, for our happiness in the present life, for our welfare in the future life, for our happiness in the future life."

"There are, brahmin, these four qualities that lead to a son of good family's welfare in the present life, to his happiness in the present life. Which four? Accomplishment in industriousness, accomplishment in protection, good friendship, and balanced living. And what, brahmin, is accomplishment in industriousness? Here, brahmin, a son of good family earns his living by whatever occupation - whether by farming, whether by trade, whether by cattle-herding, whether by archery, whether by government service, whether by some other craft - therein he is skilled, not lazy, endowed with investigation into the means for that, able to do and able to arrange. This is called, brahmin, accomplishment in industriousness.

And what, brahmin, is accomplishment in protection? Here, brahmin, a son of good family has wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained. That he safeguards with protection and guarding - 'How might kings not take my riches, how might thieves not take them, how might fire not burn them, how might water not carry them away, how might disagreeable heirs not take them!' This is called, brahmin, accomplishment in protection.

And what, brahmin, is good friendship? Here, brahmin, in whatever village or town a son of good family dwells, there whoever they are - householders or householders' sons, whether young ones of mature morality, or elders of mature morality, accomplished in faith, accomplished in morality, accomplished in generosity, accomplished in wisdom - with them he stands together, converses, and engages in discussion; he trains in the accomplishment in faith of those accomplished in faith, he trains in the accomplishment in morality of those accomplished in morality, he trains in the accomplishment in generosity of those accomplished in generosity, he trains in the accomplishment in wisdom of those accomplished in wisdom. This is called, brahmin, good friendship.

And what, brahmin, is balanced living? Here, brahmin, a son of good family, having understood the income of his wealth and having understood the expenditure of his wealth, leads a balanced livelihood, neither too extravagant nor too meagre - 'Thus my income will exceed my expenditure, and my expenditure will not exceed my income.' Just as, brahmin, a weigher or a weigher's apprentice, having held up the scales, knows - 'By this much it has gone down, by this much it has gone up'; just so, brahmin, a son of good family, having understood the income of his wealth and having understood the expenditure of his wealth, leads a balanced livelihood, neither too extravagant nor too meagre - 'Thus my income will exceed my expenditure, and my expenditure will not exceed my income.' If, brahmin, this son of good family, having little income, leads an extravagant livelihood, there are those who will say of him - 'This son of good family consumes his wealth like a fig-eater.' But if, brahmin, this son of good family, having great income, leads a miserly livelihood, there are those who will say of him - 'This son of good family will die like one without a master.' But when, brahmin, this son of good family, having understood the income of his wealth and having understood the expenditure of his wealth, leads a balanced livelihood, neither too extravagant nor too meagre - 'Thus my income will exceed my expenditure, and my expenditure will not exceed my income' - this is called, brahmin, balanced living.

"For wealth thus arisen, brahmin, there are four causes of ruin - one who indulges in women, a drunkard, a gambler, having evil friends, evil companions, evil associates. Just as, brahmin, a great lake has four inlets and four outlets. If a man were to close off its inlets and open its outlets; and the rain god were not to send down proper showers. Thus indeed, brahmin, for that great lake only decline is to be expected, not growth; just so indeed, brahmin, for wealth thus arisen there are four causes of ruin - one who indulges in women, a drunkard, a gambler, having evil friends, evil companions, evil associates.

"For wealth thus arisen, brahmin, there are four sources of income - not one who indulges in women, not a drunkard, not a gambler, having good friends, good companions, good associates. Just as, brahmin, a great lake has four inlets and four outlets. If a man were to open its inlets and close its outlets; and the rain god would send down proper showers. Thus indeed, brahmin, for that great lake only growth is to be expected, not decline; just so indeed, brahmin, for wealth thus arisen there are four sources of income - not one who indulges in women, etc. good associates. These indeed, brahmin, are the four principles that lead to the welfare and happiness of a son of good family in this present life.

"These four principles, brahmin, lead to the welfare and happiness of a son of good family in the future. Which four? Accomplishment in faith, accomplishment in morality, accomplishment in generosity, accomplishment in wisdom. "And what, brahmin, is accomplishment in faith? Here, brahmin, a son of good family has faith, he believes in the enlightenment of the Tathāgata - 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' This is called, brahmin, accomplishment in faith.

"And what, brahmin, is accomplishment in morality? Here, brahmin, a son of good family abstains from killing living beings, etc. abstains from spirits, liquor and intoxicants that cause negligence. This is called, brahmin, accomplishment in morality.

"And what, brahmin, is accomplishment in generosity? Here, brahmin, a son of good family dwells at home with a mind free from the stain of stinginess, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing. This is called, brahmin, accomplishment in generosity.

"And what, brahmin, is accomplishment in wisdom? Here, brahmin, a son of good family is wise, etc. leading rightly to the complete destruction of suffering. This is called, brahmin, accomplishment in wisdom. These, brahmin, are the four qualities that lead to the welfare of a son of good family pertaining to the future life, to happiness pertaining to the future life."

6.

The Discourse on Fear

56. "'Fear', monks, this is a designation for sensual pleasures. 'Suffering', monks, this is a designation for sensual pleasures. 'Disease', monks, this is a designation for sensual pleasures. 'Boil', monks, this is a designation for sensual pleasures. 'Dart', monks, this is a designation for sensual pleasures. 'Attachment', monks, this is a designation for sensual pleasures. 'Mire', monks, this is a designation for sensual pleasures. 'Womb', monks, this is a designation for sensual pleasures. And why, monks, is 'fear' a designation for sensual pleasures? Because this one dyed with sensual lust, monks, bound by desire and lust, is not released from fear pertaining to the present life, nor is he released from fear pertaining to the future life; therefore 'fear' is a designation for sensual pleasures. And why, monks, is 'suffering'... etc. 'disease'... 'boil'... 'dart'... 'attachment'... 'mire'... 'womb' a designation for sensual pleasures? Because this one dyed with sensual lust, monks, bound by desire and lust, is not released from the womb pertaining to the present life, nor is he released from the womb pertaining to the future life; therefore 'womb' is a designation for sensual pleasures."

7.

The First Discourse on Those Worthy of Gifts

57. "Monks, a monk possessed of eight qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. Which eight? Here, monks, a monk is virtuous, etc. having accepted the training rules he trains in them; he is very learned, etc. thoroughly penetrated by view; he has good friends, good companions, good associates; he holds right view, endowed with right vision; he is one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life; he recollects manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he recollects manifold past lives; with the divine eye, which is pure and surpasses the human, etc. he understands beings according to their actions; With the elimination of the mental corruptions, etc. having realised, having attained, dwells. Monks, a monk possessed of these eight qualities is worthy of offerings, etc. an unsurpassed field of merit for the world." The seventh.

8.

The Second Discourse on Those Worthy of Gifts

58. "Monks, a monk possessed of eight qualities is worthy of offerings, etc. an unsurpassed field of merit for the world. Which eight? Here, monks, a monk is virtuous, etc. having accepted the training rules he trains in them; he is very learned, etc. thoroughly penetrated by view; he dwells putting forth strenuous energy, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states; he is a forest dweller, dwelling in a secluded resting place; he is one who overcomes discontent and delight, he dwells having overcome again and again arisen discontent; he is one who overcomes fear and dread, he dwells having overcome again and again arisen fear and dread; he is one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life; With the elimination of the mental corruptions, etc. having realised, having attained, dwells. Monks, a monk possessed of these eight qualities is worthy of offerings, etc. an unsurpassed field of merit for the world." The eighth.

9.

The First Discourse on Persons

59. "Monks, there are these eight persons worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. What are the eight? A stream-enterer, one practising for the realisation of the fruition of stream-entry; a once-returner, one practising for the realisation of the fruition of once-returning; a non-returner, one practising for the realisation of the fruition of non-returning; a Worthy One, one practising for arahantship. These, monks, are the eight persons worthy of offerings, etc. an unsurpassed field of merit for the world."

10.

The Second Discourse on Persons

60. "Monks, there are these eight persons worthy of offerings, etc. an unsurpassed field of merit for the world. What are the eight? A stream-enterer, one practising for the realisation of the fruition of stream-entry, etc. a Worthy One, one practising for arahantship. These, monks, are the eight persons worthy of offerings, etc. an unsurpassed field of merit for the world."

The Chapter on Gotamī is the first.

Its summary:

2.

The Chapter on Earthquakes

1.

The Discourse on Desire

61. "Monks, there are these eight persons existing and found in the world. What are the eight? Here, monks, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He stands up, strives, and endeavours for material gain. For him, thus exerting, striving, and endeavouring for material gain, material gain does not arise. He, on account of that loss, grieves, is wearied, laments, beats his breast and wails, falls into confusion. This is called, monks - 'a monk who dwells desirous of material gain, stands up, strives, and endeavours for material gain, and is not an obtainer, and is a griever and a lamenter, and has fallen away from the Good Teaching.'

Here again, monks, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He stands up, strives, and endeavours for material gain. For him, thus exerting, striving, and endeavouring for material gain, material gain arises. He, by that material gain, becomes intoxicated, grows negligent, falls into heedlessness. This is called, monks - 'a monk who dwells desirous of material gain, stands up, strives, and endeavours for material gain, and is an obtainer, and is intoxicated and heedless, and has fallen away from the Good Teaching.'

Here again, monks, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He does not stand up, does not strive, does not endeavour for material gain. For him, not exerting, not striving, not endeavouring for material gain, material gain does not arise. He, on account of that loss, grieves, is wearied, laments, beats his breast and wails, falls into confusion. This is called, monks - 'a monk who dwells desirous of material gain, does not stand up, does not strive, does not endeavour for material gain, and is not an obtainer, and is a griever and a lamenter, and has fallen away from the Good Teaching.'

Here again, monks, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He does not stand up, does not strive, does not endeavour for material gain. For him, not exerting, not striving, not endeavouring for material gain, material gain arises. He, by that material gain, becomes intoxicated, grows negligent, falls into heedlessness. This is called, monks - 'a monk who dwells desirous of material gain, does not stand up, does not strive, does not endeavour for material gain, and is an obtainer, and is intoxicated and heedless, and has fallen away from the Good Teaching.'

Here again, monks, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He stands up, strives, and endeavours for material gain. For him, thus exerting, striving, and endeavouring for material gain, material gain does not arise. He, on account of that loss, does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. This is called, monks - 'a monk who dwells desirous of material gain, stands up, strives, and endeavours for material gain, and is not an obtainer, and is not a griever and not a lamenter, and has not fallen away from the Good Teaching.'

Here again, monks, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He stands up, strives, and endeavours for material gain. For him, thus exerting, striving, and endeavouring for material gain, material gain arises. He, by that material gain, does not become intoxicated, is not negligent, does not fall into heedlessness. This is called, monks - 'a monk who dwells desirous of material gain, stands up, strives, and endeavours for material gain, and is an obtainer, and is not intoxicated and not heedless, and has not fallen away from the Good Teaching.'

Here again, monks, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He does not stand up, does not strive, does not endeavour for material gain. For him, not standing up, not striving, not endeavouring for material gain, material gain does not arise. He, by that loss, does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. This is called, monks - 'a monk who dwells desirous of material gain, does not stand up, does not strive, does not endeavour for material gain, and is not an obtainer, and does not grieve and does not lament, and has not fallen away from the Good Teaching.'

Here again, monks, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He does not stand up, does not strive, does not endeavour for material gain. For him, not standing up, not striving, not endeavouring for material gain, material gain arises. He, by that material gain, does not become intoxicated, is not negligent, does not fall into heedlessness. This is called, monks - 'a monk who dwells desirous of material gain, does not stand up, does not strive, does not endeavour for material gain, and is an obtainer, and is not intoxicated and not heedless, and has not fallen away from the Good Teaching.' These, monks, are the eight persons existing and found in the world." The first.

2.

The Discourse on Enough

62. "Monks, a monk possessed of six qualities is able for himself and able for others. Which six? Here, monks, a monk is quick to understand wholesome mental states; and he is one who retains the teachings heard; and he is an investigator of the meaning of the teachings retained; and having understood the meaning and having understood the Teaching, he is practising in accordance with the Teaching; and he is of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear; and he is one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life. Possessed of these six qualities, monks, a monk is able for himself and able for others.

"Monks, a monk possessed of five qualities is able for himself and able for others. Which five? Here, monks, a monk is not indeed quick to understand wholesome mental states; and he is one who retains the teachings heard; and he is an investigator of the meaning of the teachings retained; and having understood the meaning and having understood the Teaching, he is practising in accordance with the Teaching; and he is of good speech, etc. capable of making the meaning clear; and he is one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life. Possessed of these five qualities, monks, a monk is able for himself and able for others.

"Monks, a monk possessed of four qualities is able for himself but not able for others. Which four? Here, monks, a monk is quick to understand wholesome mental states; and he is one who retains the teachings heard; and he is an investigator of the meaning of the teachings retained; and having understood the meaning and having understood the Teaching, he is practising in accordance with the Teaching; but he is not of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear; and he is not one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life. Possessed of these four qualities, monks, a monk is able for himself but not able for others.

"Monks, a monk possessed of four qualities is able for others but not able for himself. Which four? Here, monks, a monk is quick to understand wholesome mental states; and he is one who retains the teachings heard; but he is not an investigator of the meaning of the teachings retained; and not having understood the meaning and not having understood the Teaching, he is not practising in accordance with the Teaching; but he is of good speech, of good conversation, etc. capable of making the meaning clear; and he is one who shows, etc. of his fellows in the holy life. Possessed of these four qualities, monks, a monk is able for others, but not able for himself.

"Monks, a monk possessed of three qualities is able for himself, not able for others. With which three? Here, monks, a monk is not indeed quick to understand wholesome mental states; and he is one who retains the teachings heard; and he is an investigator of the meaning of the teachings retained; and having understood the meaning and having understood the Teaching, he is practising in accordance with the Teaching; but he is not of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear; and he is not one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life. Monks, a monk possessed of these three qualities is able for himself, not able for others.

"Monks, a monk possessed of three qualities is able for others, not able for himself. With which three? Here, monks, a monk is not indeed quick to understand wholesome mental states; and he is one who retains the teachings heard; but he is not an investigator of the meaning of the teachings retained; and not having understood the meaning and not having understood the Teaching, he is not practising in accordance with the Teaching; and he is of good speech, etc. capable of making the meaning clear; and he is one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life. Monks, a monk possessed of these three qualities is able for others, not able for himself.

"Monks, a monk possessed of two qualities is able for himself, not able for others. Which two? Here, monks, a monk is not indeed quick to understand wholesome mental states; and he is not one who retains the teachings heard; and he is an investigator of the meaning of the teachings retained; and having understood the meaning and having understood the Teaching, he is practising in accordance with the Teaching; but he is not of good speech, etc. capable of making the meaning clear; and he is not one who shows, etc. of his fellows in the holy life. Monks, a monk possessed of these two qualities is able for himself, not able for others.

"Monks, a monk possessed of two qualities is able to benefit others, but not himself. Which two? Here, monks, a monk is not indeed quick to understand wholesome mental states; and he is not one who retains the teachings heard; but he is not an investigator of the meaning of the teachings retained; and not having understood the meaning and not having understood the Teaching, he is not practising in accordance with the Teaching; and he is of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear; and he is one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life. Monks, a monk possessed of these two qualities is able to benefit others, but not himself." The second.

3.

The Discourse in Brief

63. Then a certain monk approached the Blessed One, etc. Seated to one side, that monk said this to the Blessed One - "It would be good, venerable sir, if the Blessed One would teach me the Teaching in brief, so that having heard the Teaching from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute." "Just so, here some foolish men make requests of me. And when the Teaching has been spoken, they think they should follow me about." "Let the Blessed One teach me the Teaching in brief, venerable sir, let the Fortunate One teach me the Teaching in brief. Perhaps I might understand the meaning of the Blessed One's saying, perhaps I might become an heir to the Blessed One's saying." "Therefore, monk, you should train thus - 'My mind will be internally steady and well-established, and arisen evil unwholesome mental states will not remain obsessing the mind.' Thus indeed, monk, should you train."

"When, monk, your mind is internally steady and well-established, and arisen evil unwholesome mental states do not remain obsessing the mind, then, monk, you should train thus - 'The liberation of mind through friendliness will be developed by me, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken.' Thus indeed, monk, should you train.

"When, monk, this concentration has been thus developed and cultivated, then you, monk, should develop this concentration with applied thought and with sustained thought, without applied thought but with sustained thought only, without applied thought and without sustained thought, with rapture, without rapture, accompanied by pleasure, accompanied by equanimity.

"When, monk, this concentration has been thus developed and well developed, then, monk, you should train thus - 'The liberation of mind through compassion... the liberation of mind through altruistic joy... the liberation of mind through equanimity will be developed by me, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken.' Thus indeed, monk, should you train.

"When, monk, this concentration has been thus developed and well developed, then you, monk, should develop this concentration with applied and sustained thought, without applied but with sustained thought only, without applied and without sustained thought, with rapture, without rapture, accompanied by pleasure, accompanied by equanimity.

"When, monk, this concentration has been thus developed and well developed, then, monk, you should train thus - 'I will dwell observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world.' Thus indeed, monk, should you train.

"When, monk, this concentration has been thus developed and cultivated, then you, monk, should develop this concentration with applied and sustained thought, without applied but with sustained thought only, without applied and without sustained thought, with rapture, without rapture, accompanied by pleasure, accompanied by equanimity.

"When, monk, this concentration has been thus developed and well developed, then, monk, you should train thus - 'I will dwell observing feelings in feelings, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world'; I will dwell observing mind in mind, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world'; I will dwell observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world.' Thus indeed, monk, should you train.

"When, monk, this concentration has been thus developed and cultivated, then you, monk, should develop this concentration with applied and sustained thought, without applied but with sustained thought only, without applied and without sustained thought, with rapture, without rapture, accompanied by pleasure, accompanied by equanimity.

"When, monk, this concentration has been thus developed and well developed by you, then you, monk, wherever you go, you will go comfortably; wherever you stand, you will stand comfortably; wherever you sit down, you will sit down comfortably; wherever you prepare your sleeping place, you will prepare your sleeping place comfortably."

Then that monk, exhorted by the Blessed One with this exhortation, having risen from his seat, having paid respect to the Blessed One, having circumambulated him keeping him on his right, departed. Then that monk, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - that unsurpassed goal for the sake of which sons of good family rightly go forth from home into homelessness - the final goal of the holy life, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." And that monk became one of the Worthy Ones. The third.

4.

The Discourse at Gayāsīsa

64. On one occasion the Blessed One was dwelling at Gayā, at Gayāsīsa. There the Blessed One addressed the monks, etc. "Before, monks, prior to the enlightenment, while still unenlightened, being just a Bodhisatta, I perceived only light, but I did not see forms."

"This occurred to me, monks - 'If I were to perceive light and also see forms, thus this knowledge and vision of mine would be more pure.'"

"So I, monks, at a later time, dwelling diligent, ardent, and resolute, perceive light and also see forms; but I do not stand together with those deities, converse with them, or engage in discussion with them.

"This occurred to me, monks - 'If I were to perceive light, and also see forms, and stand together with those deities, converse with them, and engage in discussion with them, thus this knowledge and vision of mine would be more pure.'"

"So I, monks, at a later time, dwelling diligent, ardent, and resolute, perceive light and also see forms, and I stand together with those deities, converse with them, and engage in discussion with them; but I do not know those deities - 'These deities are from such and such an order of gods.'

"This occurred to me, monks - 'If I were to perceive light, and also see forms, and stand together with those deities, converse with them, and engage in discussion with them, and also know those deities - "These deities are from such and such an order of gods," thus this knowledge and vision of mine would be more pure.'"

"So I, monks, at a later time, dwelling diligent, ardent, and resolute, perceive light and also see forms, and I stand together with those deities, converse with them, and engage in discussion with them, and I also know those deities - 'These deities are from such and such an order of gods'; but I do not know those deities - 'These deities, by the result of this action, having passed away from here, were reborn there,' etc. and I know those deities - 'These deities, by the result of this action, having passed away from here, were reborn there'; but I do not know those deities - 'These deities, by the result of this action, have such nutriment and experience pleasure and pain in such a way,' etc. and I know those deities - 'These deities, by the result of this action, have such nutriment and experience pleasure and pain in such a way'; but I do not know those deities - 'These deities are thus long-lived, thus lasting long,' etc. and I know those deities - 'These deities are thus long-lived, thus lasting long'; but I do not know those deities - whether I have previously dwelt together with these deities or whether I have not previously dwelt together with them.

"This occurred to me, monks - 'If I were to perceive light, and also see forms, and stand together with those deities, converse with them, and engage in discussion with them, and also know those deities - "These deities are from such and such an order of gods," and know those deities - "These deities, having passed away from here by the result of this action, have been reborn there," and know those deities - "These deities have such nutriment, experience pleasure and pain in such a way," and know those deities - "These deities are thus long-lived, thus lasting long," and know those deities whether or not I have previously dwelt together with these deities; thus this knowledge and vision of mine would be more pure.'"

"So I, monks, at a later time, dwelling diligent, ardent, and resolute, perceive light and also see forms, and I stand together with those deities, converse with them, and engage in discussion with them, and I also know those deities - "These deities are from such and such an order of gods," and know those deities - "These deities, having passed away from here by the result of this action, have been reborn there," and know those deities - "These deities have such nutriment, experience pleasure and pain in such a way," and know those deities - "These deities are thus long-lived, thus lasting long," and know those deities whether or not I have previously dwelt together with those deities.

"As long as, monks, this knowledge and vision concerning the gods with eight aspects was not well purified for me, I did not acknowledge, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment. But when, monks, this knowledge and vision concerning the gods with eight aspects was well purified for me, then I acknowledged, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment; and knowledge and vision arose in me: 'Unshakable is my liberation of mind; this is the last birth, there is now no more rebirth.'" The fourth.

5.

The Discourse on the Bases of Overcoming

65. "There are, monks, these eight bases of overcoming. What are the eight? Perceiving material forms internally, one sees forms externally, limited, beautiful or ugly. "Having overcome them, I know, I see" - one has this perception. This is the first basis of overcoming.

"Perceiving material forms internally, one sees forms externally, immeasurable, beautiful or ugly. "Having overcome them, I know, I see" - one has this perception. This is the second basis of overcoming.

"Not perceiving material forms internally, one sees forms externally, limited, beautiful or ugly. "Having overcome them, I know, I see" - one has this perception. This is the third basis of overcoming.

"Not perceiving material forms internally, one sees forms externally, immeasurable, beautiful or ugly. "Having overcome them, I know, I see" - one has this perception. This is the fourth basis of overcoming.

"Not perceiving material forms internally, one sees forms externally, blue, of blue colour, of blue appearance, of blue lustre. "Having overcome them, I know, I see" - one has this perception. This is the fifth basis of overcoming.

"Not perceiving material forms internally, one sees forms externally, yellow, of yellow colour, of yellow appearance, of yellow lustre. "Having overcome them, I know, I see" - one has this perception. This is the sixth basis of overcoming.

"Not perceiving material forms internally, one sees forms externally, red, of red colour, of red appearance, of red lustre. "Having overcome them, I know, I see" - one has this perception. This is the seventh basis of overcoming.

"Not perceiving material forms internally, one sees forms externally, white, of white colour, of white appearance, of white lustre. "Having overcome them, I know, I see" - one has this perception. This is the eighth basis of overcoming. These, monks, are the eight bases of overcoming." The fifth.

6.

The Discourse on Deliverance

66. "Monks, there are these eight deliverances. What are the eight? One who is material sees forms. This is the first deliverance.

"Not perceiving material forms internally, one sees forms externally. This is the second deliverance.

"One is intent only upon the beautiful. This is the third deliverance.

"With the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' one enters and dwells in the plane of infinite space. This is the fourth deliverance.

"Having completely transcended the plane of infinite space, aware that 'consciousness is infinite,' one enters and dwells in the plane of infinite consciousness. This is the fifth deliverance.

"Having completely transcended the plane of infinite consciousness, aware that 'there is nothing,' one enters and dwells in the plane of nothingness. This is the sixth deliverance.

"Having completely transcended the plane of nothingness, one enters and dwells in the plane of neither-perception-nor-non-perception. This is the seventh deliverance.

"Having completely transcended the plane of neither-perception-nor-non-perception, one enters and dwells in the cessation of perception and feeling. This is the eighth deliverance. These, monks, are the eight deliverances." The sixth.

7.

The Discourse on Ignoble Statements

67. "Monks, there are these eight ignoble statements. What are the eight? Claiming to have seen what has not been seen, claiming to have heard what has not been heard, claiming to have sensed what has not been sensed, claiming to have cognised what has not been cognised, claiming not to have seen what has been seen, claiming not to have heard what has been heard, claiming not to have sensed what has been sensed, claiming not to have cognised what has been cognised. These, monks, are the eight ignoble statements." The seventh.

8.

The Discourse on Noble Statements

68. "Monks, there are these eight noble statements. What are the eight? Claiming not to have seen what has not been seen, claiming not to have heard what has not been heard, claiming not to have sensed what has not been sensed, claiming not to have cognised what has not been cognised, claiming to have seen what has been seen, claiming to have heard what has been heard, claiming to have sensed what has been sensed, claiming to have cognised what has been cognised. These, monks, are the eight noble statements." The eighth.

9.

The Discourse on the Assembly

69. "Monks, there are these eight assemblies. What are the eight? The assembly of nobles, the assembly of brahmins, the assembly of householders, the assembly of ascetics, the assembly of the Four Great Kings, the assembly of the Tāvatiṃsa gods, the assembly of Māra, the assembly of Brahmā. I directly know indeed, monks, that I have approached many hundreds of assemblies of nobles. There too I have previously sat down, conversed, and engaged in discussion. There, whatever their appearance was, such was my appearance; whatever their voice was, such was my voice. And I instruct, encourage, inspire, and gladden them with a talk on the Teaching. And while I am speaking, they do not know me – "Who is this speaking, a god or a human being?" Having instructed, encouraged, inspired, and gladdened them with a talk on the Teaching, I disappear. And when I have disappeared, they do not know me – "Who is this that has disappeared, a god or a human being?"

I directly know indeed, monks, that I have approached many hundreds of assemblies of brahmins... etc. assemblies of householders... assemblies of ascetics... assemblies of the Four Great Kings... assemblies of the Tāvatiṃsa gods... assemblies of Māra... assemblies of Brahmā. There too I have previously sat down, conversed, and engaged in discussion. There, whatever their appearance was, such was my appearance; whatever their voice was, such was my voice. And I instruct, encourage, inspire, and gladden them with a talk on the Teaching. And while I am speaking, they do not know me – "Who is this speaking, a god or a human being?" Having instructed, encouraged, inspired, and gladdened them with a talk on the Teaching, I disappear. And when I have disappeared, they do not know me – "Who is this that has disappeared, a god or a human being?" These, monks, are the eight assemblies." The ninth.

10.

The Discourse on Earthquakes

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

Then the Blessed One approached the Cāpāla shrine; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the Venerable Ānanda - "Delightful, Ānanda, is Vesālī, delightful is the Udena shrine, delightful is the Gotamaka shrine, delightful is the Sattamba shrine, delightful is the Bahuputtaka shrine; delightful is the Sārandada shrine, delightful is the Cāpāla shrine. For anyone, Ānanda, who has developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken the four bases for spiritual power, if he wishes, Ānanda, he could remain for a cosmic cycle or the remainder of a cosmic cycle. The Tathāgata, Ānanda, has developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken the four bases for spiritual power. If he wishes, Ānanda, the Tathāgata could remain for a cosmic cycle or the remainder of a cosmic cycle." Yet even when such a gross sign was being made by the Blessed One, such a gross indication was being made, the Venerable Ānanda was not able to penetrate it; he did not request the Blessed One - "Let the Blessed One remain for a cosmic cycle, venerable sir, let the Fortunate One remain for a cosmic cycle, for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans," as his mind was possessed by Māra.

For the second time the Blessed One... etc. For the third time the Blessed One addressed the Venerable Ānanda - "Delightful, Ānanda, is Vesālī, delightful is the Udena shrine, delightful is the Gotamaka shrine, delightful is the Sattamba shrine, delightful is the Bahuputtaka shrine, delightful is the Sārandada shrine, delightful is the Cāpāla shrine. For anyone, Ānanda, who has developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken the four bases for spiritual power, if he wishes, Ānanda, he could remain for a cosmic cycle or the remainder of a cosmic cycle. The Tathāgata, Ānanda, has developed the four bases for spiritual power... etc. if he wishes, Ānanda, the Tathāgata could remain for a cosmic cycle or the remainder of a cosmic cycle." Yet even when such a gross sign was being made by the Blessed One, such a gross indication was being made, the Venerable Ānanda was not able to penetrate it; he did not request the Blessed One - "Let the Blessed One remain for a cosmic cycle, venerable sir, let the Fortunate One remain for a cosmic cycle, for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans," as his mind was possessed by Māra.

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

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

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

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

"Let the Blessed One now attain final Nibbāna, venerable sir, let the Fortunate One attain final Nibbāna. Now is the time, venerable sir, for the Blessed One's final Nibbāna." "Be at ease, Evil One. Before long the Tathāgata's final Nibbāna will take place. After the elapse of three months from now, the Tathāgata will attain final Nibbāna."

Then the Blessed One, at the Cāpāla shrine, mindful and fully aware, relinquished the life principle. And when the life principle was relinquished by the Blessed One, there was a great earthquake, terrifying and hair-raising, and the divine drums resounded. Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

Then this occurred to the Venerable Ānanda: "This is indeed a great earthquake; this is indeed a very great earthquake, terrifying and hair-raising; and the divine drums resounded. What is the cause, what is the condition for the manifestation of a great earthquake?"

Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "This is indeed a great earthquake, Venerable Sir; this is indeed a very great earthquake, Venerable Sir, terrifying and hair-raising, and the divine drums resounded. What, Venerable Sir, is the cause, what is the condition for the manifestation of a great earthquake?"

"Ānanda, there are these eight causes, eight conditions for the manifestation of a great earthquake. What are the eight? This great earth, Ānanda, is established upon water; the water is established upon wind; the wind rests upon space. There comes a time, Ānanda, when great winds blow; the great winds blowing cause the water to tremble; the water trembling causes the earth to tremble. This, Ānanda, is the first cause, the first condition for the manifestation of a great earthquake.

"Furthermore, Ānanda, there is an ascetic or a brahmin possessing supernormal power, having attained mastery of mind, or a deity of great supernormal power, of great might. He has developed a limited perception of earth and an immeasurable perception of water. He causes this earth to tremble, quake, shake, and shudder violently. This, Ānanda, is the second cause, the second condition for the manifestation of a great earthquake.

"Furthermore, Ānanda, when a Bodhisatta, having passed away from the Tusita realm, mindful and fully aware, descends into his mother's womb, then this earth trembles, quakes, shakes, and shudders violently. This, Ānanda, is the third cause; the third condition for the manifestation of a great earthquake.

"Furthermore, Ānanda, when a Bodhisatta, mindful and fully aware, emerges from his mother's womb, then this earth trembles, quakes, shakes, and shudders violently. This, Ānanda, is the fourth cause, the fourth condition for the manifestation of a great earthquake.

"Furthermore, Ānanda, when a Tathāgata fully awakens to the unsurpassed perfect enlightenment, then this earth trembles, quakes, shakes, and shudders violently. This, Ānanda, is the fifth cause, the fifth condition for the manifestation of a great earthquake.

"Furthermore, Ānanda, when a Tathāgata sets in motion the unsurpassed wheel of the Teaching, then this earth trembles, quakes, shakes, and shudders violently. This, Ānanda, is the sixth cause, the sixth condition for the manifestation of a great earthquake.

"Furthermore, Ānanda, when a Tathāgata, mindful and fully aware, relinquishes the life principle, then this earth trembles, quakes, shakes, and shudders violently. This, Ānanda, is the seventh cause, the seventh condition for the manifestation of a great earthquake.

"Furthermore, Ānanda, when a Tathāgata attains final Nibbāna through the Nibbāna element without residue of clinging, then this earth trembles, quakes, shakes, and shudders violently. This, Ānanda, is the eighth cause, the eighth condition for the manifestation of a great earthquake. These, Ānanda, are the eight causes, the eight conditions for the manifestation of a great earthquake." The tenth.

The Chapter on Earthquakes is the second.

Its summary:

3.

The Chapter of the Pairs

1.

The First Discourse on Faith

71. "A monk, monks, has faith, but is not moral. Thus he is incomplete in that factor. Therefore that factor should be fulfilled - 'How may I have faith and be moral?' But when, monks, a monk has faith and is moral, thus he is complete in that factor.

"A monk, monks, has faith and is moral, but is not very learned. Thus he is incomplete in that factor. Therefore that factor should be fulfilled - 'How may I have faith, be moral, and be very learned?' But when, monks, a monk has faith, is moral, and is very learned, thus he is complete in that factor.

"A monk, monks, has faith, is moral, and is very learned, but is not one who preaches the Teaching, etc. one who preaches the Teaching, but does not frequent assemblies, etc. one who frequents assemblies, but does not confidently teach the Teaching to an assembly, etc. confidently teaches the Teaching to an assembly, but is not one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life, etc. he is one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life, but with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, he does not dwell in the liberation of mind and liberation by wisdom that are without mental corruptions; thus she is incomplete in that factor. Therefore that factor should be fulfilled - 'How may I have faith, be moral, be very learned, be one who preaches the Teaching, be one who frequents assemblies, confidently teach the Teaching to an assembly, be one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life, and with the elimination of the mental corruptions, in this very life, having realised by direct knowledge myself, having attained, may I dwell in the liberation of mind and liberation by wisdom that are without mental corruptions.'"

"But when, monks, a monk has faith, is moral, is very learned, is one who preaches the Teaching, is one who frequents assemblies, confidently teaches the Teaching to an assembly, is one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life, and 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 she is complete in that factor. Monks, a monk possessed of these eight qualities is pleasing on all sides and complete in every respect." The first.

2.

The Second Discourse on Faith

72. "A monk, monks, has faith, but is not moral. Thus he is incomplete in that factor. Therefore that factor should be fulfilled - 'How may I have faith and be moral?' But when, monks, a monk has faith and is moral, thus he is complete in that factor.

"A monk, monks, has faith and is moral, but is not very learned, etc. very learned, but is not one who preaches the Teaching, etc. one who preaches the Teaching, but does not frequent assemblies, etc. one who frequents assemblies, but does not confidently teach the Teaching to an assembly, etc. confidently teaches the Teaching to an assembly, but having gone beyond material form, does not touch with the body and dwell in those peaceful deliverances that are immaterial, etc. having gone beyond material form, touches with the body and dwells in those peaceful deliverances that are immaterial, but with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, does not dwell in the liberation of mind and liberation by wisdom that are without mental corruptions; thus she is incomplete in that factor. Therefore that factor should be fulfilled - 'How may I have faith, be moral, be very learned, be one who preaches the Teaching, be one who frequents assemblies, confidently teach the Teaching to an assembly, having gone beyond material form, touch with the body and dwell in those peaceful deliverances that are immaterial, and with the elimination of the mental corruptions, in this very life, having realised by direct knowledge myself, having attained, may I dwell in the liberation of mind and liberation by wisdom that are without mental corruptions.'"

"But when, monks, a monk has faith, is moral, is very learned, is one who preaches the Teaching, is one who frequents assemblies, confidently teaches the Teaching to an assembly. Having gone beyond material form, he touches with the body and dwells in those peaceful deliverances that are immaterial, and with the elimination of the mental corruptions, etc. having realised, having attained, dwells; thus she is complete in that factor. Monks, a monk possessed of these eight qualities is pleasing on all sides and complete in every respect." The second.

3.

The First Discourse on Recollection of Death

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

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

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

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

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

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

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

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

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

When this was said, the Blessed One said this to those monks - "Whoever, monks, is this monk who develops recollection of death thus - 'Oh, may I live for a night and day, may I attend to the Blessed One's teaching, much indeed would be done by me.' And whoever, monks, is this monk who develops recollection of death thus - 'Oh, may I live for a day, may I attend to the Blessed One's teaching, much indeed would be done by me.' And whoever, monks, is this monk who develops recollection of death thus - 'Oh, may I live for half a day, may I attend to the Blessed One's teaching, much indeed would be done by me.' And whoever, monks, is this monk who develops recollection of death thus - 'Oh, may I live for the interval during which I eat one meal of almsfood, may I attend to the Blessed One's teaching, much indeed would be done by me.' And whoever, monks, is this monk who develops recollection of death thus - 'Oh, may I live for the interval during which I eat half a meal of almsfood, may I attend to the Blessed One's teaching, much indeed would be done by me.' And whoever, monks, is this monk who develops recollection of death thus - 'Oh, may I live for the interval during which I chew and swallow four or five morsels, may I attend to the Blessed One's teaching, much indeed would be done by me' - these are called, monks, 'monks who dwell heedlessly, who develop recollection of death slowly for the elimination of mental corruptions.'"

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

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

4.

The Second Discourse on Recollection of Death

74. On one occasion the Blessed One was dwelling at Nātikā in the brick house. There the Blessed One addressed the monks, etc. "Recollection of death, monks, when developed and cultivated, is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal.

And how, monks, is recollection of death developed, how is it cultivated, so that it is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal? Here, monks, a monk, when the day has departed and night has set in, considers thus - 'Many indeed are the conditions for my death - a snake might bite me, or a scorpion might bite me, or a centipede might bite me; on account of that there would be death for me. That would be an obstacle for me. Or I might stumble and fall, or the food I have eaten might make me ill, or my bile might become disturbed, or my phlegm might become disturbed, or cutting winds might become disturbed, or human beings might attack me, or non-human spirits might attack me; on account of that there would be death for me. That would be an obstacle for me.' By that monk, monks, it should be considered thus - 'Are there any evil unwholesome mental states not abandoned in me, which would be an obstacle for me if I were to die during the night?'"

"If, monks, a monk reviewing thus knows - 'There are evil unwholesome mental states not abandoned in me, which would be an obstacle for me if I were to die during the night,' by that monk, monks, for the abandoning of those very evil unwholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done.

Just as, monks, one whose garment is on fire or whose head is on fire, for the quenching of that very garment or head, would make exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness; just so, monks, by that monk, for the abandoning of those very evil unwholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done.

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

"Here again, monks, a monk, when the night has departed and day has set in, considers thus - 'Many indeed are the conditions for my death - a snake might bite me, or a scorpion might bite me, or a centipede might bite me; on account of that there would be death for me. That would be an obstacle for me. Or I might stumble and fall, or the food I have eaten might make me ill, or my bile might become disturbed, or my phlegm might become disturbed, or cutting winds might become disturbed, or human beings might attack me, or non-human spirits might attack me; on account of that there would be death for me. That would be an obstacle for me.' By that monk, monks, it should be considered thus - 'Are there any evil unwholesome mental states not abandoned in me, which would be an obstacle for me if I were to die during the day?'"

"If, monks, a monk reviewing thus knows - 'There are evil unwholesome mental states not abandoned in me, which would be an obstacle for me if I were to die during the day,' by that monk, monks, for the abandoning of those very evil unwholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done.

Just as, monks, one whose garment is on fire or whose head is on fire, for the quenching of that very garment or head, would make exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness; just so, monks, by that monk, for the abandoning of those very evil unwholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done.

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

5.

The First Discourse on Accomplishment

75. "Monks, there are these eight accomplishments. What are the eight? Accomplishment in industriousness, accomplishment in protection, good friendship, balanced living, accomplishment in faith, accomplishment in morality, accomplishment in generosity, accomplishment in wisdom – these, monks, are the eight accomplishments."

6.

The Second Discourse on Accomplishment

76. "Monks, there are these eight accomplishments. What are the eight? Accomplishment in industriousness, accomplishment in protection, good friendship, balanced living, accomplishment in faith, accomplishment in morality, accomplishment in generosity, accomplishment in wisdom. And what, monks, is accomplishment in industriousness? Here, monks, a son of good family earns his living by whatever occupation - whether by farming, whether by trade, whether by cattle-herding, whether by archery, whether by government service, whether by some other craft - therein he is skilled, not lazy, endowed with investigation into the means for that, able to do and able to arrange. This is called, monks, accomplishment in industriousness.

"And what, monks, is accomplishment in protection? Here, monks, a son of good family has wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained. That he safeguards with protection and guarding - 'How might kings not take my riches, how might thieves not take them, how might fire not burn them, how might water not carry them away, how might disagreeable heirs not take them.' This is called, monks, accomplishment in protection.

"And what, monks, is good friendship? Here, monks, in whatever village or town a son of good family dwells, there whoever they are - householders or householders' sons, whether young ones of mature morality, or elders of mature morality, accomplished in faith, accomplished in morality, accomplished in generosity, accomplished in wisdom - with them he stands together, converses, and engages in discussion; he trains in the accomplishment in faith of those accomplished in faith, he trains in the accomplishment in morality of those accomplished in morality, he trains in the accomplishment in generosity of those accomplished in generosity, he trains in the accomplishment in wisdom of those accomplished in wisdom. This is called, monks, good friendship.

"And what, monks, is balanced living? Here, monks, a son of good family, having understood the income of his wealth and having understood the expenditure of his wealth, leads a balanced livelihood, neither too extravagant nor too meagre - 'Thus my income will exceed my expenditure, and my expenditure will not exceed my income.' Just as, monks, a weigher or a weigher's apprentice, having held up the scales, knows - 'By this much it has gone down, by this much it has gone up'; just so, monks, a son of good family, having understood the income of his wealth and having understood the expenditure of his wealth, leads a balanced livelihood, neither too extravagant nor too meagre - 'Thus my income will exceed my expenditure, and my expenditure will not exceed my income.' If, monks, this son of good family, having little income, leads an extravagant livelihood, there are those who will say of him: 'This son of good family consumes his wealth like a fig-eater.' But if, monks, this son of good family, having great income, leads a miserly livelihood, there are those who will say of him - 'This son of good family will die like one without a master.' But when, monks, this son of good family, having understood the income of his wealth and having understood the expenditure of his wealth, leads a balanced livelihood, neither too extravagant nor too meagre - 'Thus my income will exceed my expenditure, and my expenditure will not exceed my income.' This is called, monks, balanced living.

"And what, monks, is accomplishment in faith? Here, monks, a son of good family has faith, he believes in the enlightenment of the Tathāgata - 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' This is called, monks, accomplishment in faith.

"And what, monks, is accomplishment in morality? Here, monks, a son of good family abstains from killing living beings, etc. abstains from spirits, liquor and intoxicants that cause negligence. This is called, monks, accomplishment in morality.

"And what, monks, is accomplishment in generosity? Here, monks, a son of good family dwells at home with a mind free from the stain of stinginess, etc. accessible to requests, delighting in giving and sharing. This is called, monks, accomplishment in generosity.

"And what, monks, is accomplishment in wisdom? Here, monks, a son of good family is wise, etc. leading rightly to the complete destruction of suffering. This is called, monks, accomplishment in wisdom. These, monks, are the eight accomplishments."

7.

The Discourse on Desire

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

"Friends, there are these eight persons existing and found in the world. What are the eight? Here, friends, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He stands up, strives, and endeavours for material gain. For him, thus exerting, striving, and endeavouring for material gain, material gain does not arise. He, on account of that loss, grieves, is wearied, laments, beats his breast and wails, falls into confusion. This is called, friends, 'a monk who dwells desirous of material gain, stands up, strives, and endeavours for material gain, and is not an obtainer, and is a griever and a lamenter, and has fallen away from the Good Teaching.'

Here again, friends, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He stands up, strives, and endeavours for material gain. For him, thus exerting, striving, and endeavouring for material gain, material gain arises. He, by that material gain, becomes intoxicated, grows negligent, falls into heedlessness. This is called, friends, 'a monk who dwells desirous of material gain, stands up, strives, and endeavours for material gain, and is an obtainer, and is intoxicated and heedless, and has fallen away from the Good Teaching.'

Here again, friends, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He does not stand up, does not strive, does not endeavour for material gain. For him, not standing up, not striving, not endeavouring for material gain, material gain does not arise. He, on account of that loss, grieves, is wearied, laments, beats his breast and wails, falls into confusion. This is called, friends, 'a monk who dwells desirous of material gain, does not stand up, does not strive, does not endeavour for material gain, and is not an obtainer, and is a griever and a lamenter, and has fallen away from the Good Teaching.'

Here again, friends, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He does not stand up, does not strive, does not endeavour for material gain. For him, not exerting, not striving, not endeavouring for material gain, material gain arises. He, by that material gain, becomes intoxicated, grows negligent, falls into heedlessness. This is called, friends, 'a monk who dwells desirous of material gain, does not stand up, does not strive, does not endeavour for material gain, and is an obtainer, and is intoxicated and heedless, and has fallen away from the Good Teaching.'

Here again, friends, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He stands up, strives, and endeavours for material gain. For him, thus exerting, striving, and endeavouring for material gain, material gain does not arise. He, on account of that loss, does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. This is called, friends, 'a monk who dwells desirous of material gain, stands up, strives, and endeavours for material gain, and is not an obtainer, and is not a griever and not a lamenter, and has not fallen away from the Good Teaching.'

Here again, friends, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He stands up, strives, and endeavours for material gain. For him, standing up, striving, and endeavouring for material gain, material gain arises. He, by that material gain, does not become intoxicated, is not negligent, does not fall into heedlessness. This is called, friend, 'a monk who dwells desirous of material gain, stands up, strives, and endeavours for material gain, and is an obtainer, and is not intoxicated and not heedless, and has not fallen away from the Good Teaching.'

Here again, friends, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He does not stand up, does not strive, does not endeavour for material gain. For him, not exerting, not striving, not endeavouring for material gain, material gain does not arise. He, on account of that loss, does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. This is called, friend, 'a monk who dwells desirous of material gain, does not stand up, does not strive, does not endeavour for material gain, and is not an obtainer, and does not grieve and does not lament, and has not fallen away from the Good Teaching.'

Here again, friends, for a monk dwelling secluded, with livelihood not dependent on others, desire arises for material gain. He does not stand up, does not strive, does not endeavour for material gain. For him, not exerting, not striving, not endeavouring for material gain, material gain arises. He, by that material gain, does not become intoxicated, is not negligent, does not fall into heedlessness. This is called, friend, 'a monk who dwells desirous of material gain, does not stand up, does not strive, does not endeavour for material gain, and is an obtainer, and is not intoxicated and not heedless, and has not fallen away from the Good Teaching.' These, friend, are the eight persons existing and found in the world." The seventh.

8.

The Discourse on Enough

78. There the Venerable Sāriputta addressed the monks - etc. "Friends, a monk possessed of six qualities is able for himself and able for others. Which six? Here, friends, a monk is quick to understand wholesome mental states; and he is one who retains the teachings heard; and he is an investigator of the meaning of the teachings retained; and having understood the meaning and having understood the Teaching, he is practising in accordance with the Teaching; and he is of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear; and he is one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life. Possessed of these six qualities, friends, a monk is able for himself and able for others.

"Friends, a monk possessed of five qualities is able for himself and able for others. Which five? Here, friends, a monk is not indeed quick to understand wholesome mental states; and he is one who retains the teachings heard; and he is an investigator of the meaning of the teachings retained; and having understood the meaning and having understood the Teaching, he is practising in accordance with the Teaching; and he is of good speech, etc. and he is one who shows, etc. of his fellows in the holy life. Possessed of these five qualities, friends, a monk is able for himself and able for others.

"Friends, a monk possessed of four qualities is able for himself but not able for others. Which four? Here, friends, a monk is quick to understand wholesome mental states; and he is one who retains the teachings heard; and he is an investigator of the meaning of the teachings retained; and having understood the meaning and having understood the Teaching, he is practising in accordance with the Teaching; but he is not of good speech, etc. and he is not one who shows, etc. of his fellows in the holy life. Possessed of these four qualities, friends, a monk is able for himself but not able for others.

"Friends, a monk possessed of four qualities is able for others, not able for himself. Which four? Here, friends, a monk is quick to understand wholesome mental states; and he is one who retains the teachings heard; but he is not an investigator of the meaning of the teachings retained; and not having understood the meaning and not having understood the Teaching, he is not practising in accordance with the Teaching; and he is of good speech, etc. and he is one who shows, etc. of his fellows in the holy life. Friends, a monk possessed of these four qualities is able for others, not able for himself.

"Friends, a monk possessed of three qualities is able for himself, not able for others. With which three? Here, friends, a monk is not indeed quick to understand wholesome mental states; and he is one who retains the teachings heard; and he is an investigator of the meaning of the teachings retained; and having understood the meaning and having understood the Teaching, he is practising in accordance with the Teaching; but he is not of good speech, etc. and he is not one who shows, etc. of his fellows in the holy life. Friends, a monk possessed of these three qualities is able for himself, not able for others.

"Friends, a monk possessed of three qualities is able for others, not able for himself. With which three? Here, friends, a monk is not indeed quick to understand wholesome mental states; and he is one who retains the teachings heard; but he is not an investigator of the meaning of the teachings retained; and not having understood the meaning and not having understood the Teaching, he is not practising in accordance with the Teaching; and he is of good speech, etc. capable of making the meaning clear, and he is one who shows, etc. of his fellows in the holy life. Friends, a monk possessed of these three qualities is able for others, not able for himself.

"Friends, a monk possessed of two qualities is able for himself, not able for others. Which two? Here, friends, a monk is not indeed quick to understand wholesome mental states; and he is not one who retains the teachings heard; and he is an investigator of the meaning of the teachings retained; and having understood the meaning and having understood the Teaching, he is practising in accordance with the Teaching; but he is not of good speech, etc. and he is not one who shows, etc. of his fellows in the holy life. Friends, a monk possessed of these two qualities is able for himself, not able for others.

"Friends, a monk possessed of two qualities is able for others, not able for himself. Which two? Here, friends, a monk is not indeed quick to understand wholesome mental states; and he is not one who retains the teachings heard; but he is not an investigator of the meaning of the teachings retained; and not having understood the meaning and not having understood the Teaching, he is not practising in accordance with the Teaching; and he is of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear; and he is one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life. Friends, a monk possessed of these two qualities is able for others, not able for himself." The eighth.

9.

The Discourse on Decline

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

"There are these eight things, monks, that lead to the non-decline of a monk who is a learner. What are the eight? Not taking pleasure in work, not taking pleasure in talk, not taking pleasure in sleep, not taking pleasure in company, guarding the doors of the sense faculties, moderation in eating, taking pleasure in aloofness from society, taking pleasure in absence of obsession - these, monks, are the eight things that lead to the non-decline of a monk who is a learner." The ninth.

10.

The Discourse on the Grounds for Arousing Energy in the Lazy

80. "There are, monks, these eight cases of laziness. What are the eight? Here, monks, a monk has work to be done. He thinks thus: 'Work will have to be done by me. But while doing the work my body will become weary. Come, let me lie down.' He lies down and does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This, monks, is the first case of laziness.

"Furthermore, monks, a monk has done work. He thinks thus: 'I have done work. But while doing the work my body became weary. Come, let me lie down.' He lies down and does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This, monks, is the second case of laziness.

"Furthermore, monks, a monk has a path to be walked. He thinks thus: 'A path will have to be walked by me. But while walking the path my body will become weary. Come, let me lie down.' He lies down and does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This, monks, is the third case of laziness.

"Furthermore, monks, a monk has walked a path. He thinks thus: 'I have walked the path. But while walking the path my body became weary. Come, let me lie down.' He lies down and does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This, monks, is the fourth case of laziness.

"Furthermore, monks, a monk, walking for almsfood in a village or a market town, does not obtain as much as he needs of coarse or superior food to fill himself. He thinks thus: 'I have walked for almsfood in a village or a market town and did not obtain as much as I needed of coarse or superior food to fill myself. My body is weary and unfit for work. Come, let me lie down.' He lies down and does not arouse energy... etc. This, monks, is the fifth case of laziness.

"Furthermore, monks, a monk, walking for almsfood in a village or a market town, obtains as much as he needs of coarse or superior food to fill himself. He thinks thus: 'I have walked for almsfood in a village or a market town and obtained as much as I needed of coarse or superior food to fill myself. My body is heavy and unfit for work, as if stuffed with beans, methinks. Come, let me lie down.' He lies down and does not arouse energy... etc. This, monks, is the sixth case of laziness.

"Furthermore, monks, a monk has arisen a slight illness. He thinks thus: 'This slight illness has arisen in me; there is reason to lie down. Come, let me lie down.' He lies down and does not arouse energy... etc. This, monks, is the seventh case of laziness.

"Furthermore, monks, a monk has recovered from illness, not long after recovering from sickness. He thinks thus: 'I have recovered from illness, not long after recovering from sickness. My body is weak and unfit for work. Come, let me lie down.' He lies down and does not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This, monks, is the eighth case of laziness. These, monks, are the eight cases of laziness.

"There are, monks, these eight cases for arousing energy. What are the eight? Here, monks, a monk has work to be done. He thinks thus: 'Work will have to be done by me. But while doing the work it is not easy to attend to the teaching of the Buddhas. Come, let me beforehand arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised!' He arouses energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This, monks, is the first case for arousing energy.

"Furthermore, monks, a monk has done work. He thinks thus: 'I have done work. But while doing the work I was not able to attend to the teaching of the Buddhas. Come, let me arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised.' He arouses energy. This, monks, is the second case for arousing energy.

"Furthermore, monks, a monk has a path to be walked. He thinks thus: 'A path will have to be walked by me. But while walking the path it is not easy to attend to the teaching of the Buddhas. Come, let me arouse energy etc. This, monks, is the third case for arousing energy.

"Furthermore, monks, a monk has walked a path. He thinks thus: 'I have walked the path. But while walking the path I was not able to attend to the teaching of the Buddhas. Come, let me arouse energy etc. This, monks, is the fourth case for arousing energy.

"Furthermore, monks, a monk, walking for almsfood in a village or a market town, does not obtain as much as he needs of coarse or superior food to fill himself. He thinks thus: 'I have walked for almsfood in a village or a market town and did not obtain as much as I needed of coarse or superior food to fill myself. My body is light and fit for work. Come, let me arouse energy etc. This, monks, is the fifth case for arousing energy.

"Furthermore, monks, a monk, walking for almsfood in a village or a market town, obtains as much as he needs of coarse or superior food to fill himself. He thinks thus: 'I have walked for almsfood in a village or a market town and obtained as much as I needed of coarse or superior food to fill myself. My body is strong and fit for work. Come, let me arouse energy etc. This, monks, is the sixth case for arousing energy.

"Furthermore, monks, a monk has arisen a slight illness. He thinks thus: 'This slight illness has arisen in me. Now there is this possibility that my illness might increase. Come, let me beforehand arouse energy... etc. This, monks, is the seventh case for arousing energy.

"Furthermore, monks, a monk has recovered from illness, not long after recovering from sickness. He thinks thus: 'I have recovered from illness, not long after recovering from sickness. Now there is this possibility that my illness might return. Come, let me beforehand arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised!' He arouses energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. This, monks, is the eighth case for arousing energy. These, monks, are the eight cases for arousing energy." The tenth.

The Chapter on Pairs is the third.

Its summary:

4.

The Chapter on Mindfulness

1.

The Discourse on Mindfulness and Full Awareness

81. "When mindfulness and full awareness is absent, monks, for one failing in mindfulness and full awareness, shame and moral fear has its proximate cause destroyed. When shame and moral fear is absent, for one failing in shame and moral fear, sense restraint has its proximate cause destroyed. When sense restraint is absent, for one failing in sense restraint, morality has its proximate cause destroyed. When morality is absent, for one failing in morality, right concentration has its proximate cause destroyed. When right concentration is absent, for one failing in right concentration, knowledge and vision of things as they really are has its proximate cause destroyed. When knowledge and vision of things as they really are is absent, for one failing in knowledge and vision of things as they really are, disenchantment and dispassion has its proximate cause destroyed. When disenchantment and dispassion is absent, for one failing in disenchantment and dispassion, knowledge and vision of liberation has its proximate cause destroyed. Just as, monks, a tree lacking branches and leaves. Its outer bark does not go to fulfilment, its inner bark etc. its softwood etc. its heartwood does not go to fulfilment. Just so, monks, when mindfulness and full awareness is absent, for one failing in mindfulness and full awareness, shame and moral fear has its proximate cause destroyed; when shame and moral fear is absent, for one failing in shame and moral fear, has its proximate cause destroyed, etc. knowledge and vision of liberation.

"When mindfulness and full awareness is present, monks, for one accomplished in mindfulness and full awareness, shame and moral fear is accomplished in its proximate cause. When shame and moral fear is present, for one accomplished in shame and moral fear, sense restraint is accomplished in its proximate cause. When sense restraint is present, for one accomplished in sense restraint, morality is accomplished in its proximate cause. When morality is present, for one accomplished in morality, right concentration is accomplished in its proximate cause. When right concentration is present, for one accomplished in right concentration, knowledge and vision of things as they really are is accomplished in its proximate cause. When knowledge and vision of things as they really are is present, for one accomplished in knowledge and vision of things as they really are, disenchantment and dispassion is accomplished in its proximate cause. When disenchantment and dispassion is present, for one accomplished in disenchantment and dispassion, knowledge and vision of liberation is accomplished in its proximate cause. Just as, monks, a tree accomplished with branches and leaves. Its outer bark goes to fulfilment, its inner bark etc. its softwood etc. its heartwood goes to fulfilment. Just so, monks, when mindfulness and full awareness is present, for one accomplished in mindfulness and full awareness, shame and moral fear is accomplished in its proximate cause; when shame and moral fear is present, for one accomplished in shame and moral fear, is accomplished in its proximate cause, etc. knowledge and vision of liberation." The first.

2.

The Discourse on Puṇṇiya

82. Then the Venerable Puṇṇiya approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Puṇṇiya said this to the Blessed One - "What, venerable sir, is the cause, what is the condition, by which sometimes the teaching of the Teaching occurs to the Tathāgata, and sometimes it does not occur?" "A monk, Puṇṇiya, has faith, but is not one who approaches; the teaching of the Teaching does not occur to the Tathāgata. But when, Puṇṇiya, a monk has faith and is one who approaches; thus the teaching of the Teaching occurs to the Tathāgata. A monk, Puṇṇiya, has faith and is one who approaches, but is not one who attends... etc. is one who attends, but is not one who inquires... is one who inquires, but does not listen to the Teaching with ears inclined... listens to the Teaching with ears inclined, but having heard does not retain the Teaching... having heard retains the Teaching, but does not investigate the meaning of the teachings retained... investigates the meaning of the teachings retained, but not having understood the meaning and not having understood the Teaching, is not practising in accordance with the Teaching. The teaching of the Teaching does not yet occur to the Tathāgata.

"But when, Puṇṇiya, a monk has faith, is one who approaches, is one who attends, is one who inquires, listens to the Teaching with ears inclined, having heard retains the Teaching, investigates the meaning of the teachings retained, and having understood the meaning and having understood the Teaching, is practising in accordance with the Teaching; thus the teaching of the Teaching occurs to the Tathāgata. Possessed of these eight qualities, Puṇṇiya, the teaching of the Teaching to the Tathāgata is absolutely inspired." The second.

3.

The Discourse on the Root

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

"If so, monks, I will teach. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this - "If, monks, heterodox wandering ascetics were to ask thus - 'What is the root of all phenomena, friend? What is the origin of all phenomena? What is the arising of all phenomena? What is the meeting point of all phenomena? What is the chief of all phenomena? What is the authority of all phenomena? What is higher than all phenomena? What is the core of all phenomena?' - thus asked, you, monks, should answer those heterodox wandering ascetics thus - 'Desire is the root of all phenomena, friend; attention is the origin of all phenomena; contact is the arising of all phenomena; feeling is the meeting point of all phenomena; concentration is the chief of all phenomena; mindfulness is the authority of all phenomena; wisdom is higher than all phenomena; liberation is the core of all phenomena' - thus asked, you, monks, should answer those heterodox wandering ascetics thus." The third.

4.

The Discourse on the Thief

84. "Monks, a great thief possessed of eight factors quickly comes to ruin and does not last long. Which eight? He strikes one who does not strike, he takes completely, he kills a woman, he violates a girl, he plunders one gone forth, he plunders the royal treasury, he commits deeds very near, and he is not skilled in depositing. Monks, a great thief possessed of these eight factors quickly comes to ruin and does not last long.

"Monks, a great thief possessed of eight factors does not quickly come to ruin and lasts long. Which eight? He does not strike one who does not strike, he does not take completely, he does not kill a woman, he does not violate a girl, he does not plunder one gone forth, he does not plunder the royal treasury, he does not commit deeds very near, and he is skilled in depositing. Monks, a great thief possessed of these eight factors does not quickly come to ruin and lasts long." The fourth.

5.

The Discourse on Ascetics

85. 'Ascetic', monks, this is a designation for the Tathāgata, the Worthy One, the Perfectly Self-awakened One. 'Brahmin', monks, this is a designation for the Tathāgata, the Worthy One, the Perfectly Self-awakened One. 'One who has attained the highest knowledge', monks, this is a designation for the Tathāgata, the Worthy One, the Perfectly Self-awakened One. 'Physician', monks, this is a designation for the Tathāgata, the Worthy One, the Perfectly Self-awakened One. 'Free from impurity', monks, this is a designation for the Tathāgata, the Worthy One, the Perfectly Self-awakened One. 'Spotless', monks, this is a designation for the Tathāgata, the Worthy One, the Perfectly Self-awakened One. 'One with knowledge', monks, this is a designation for the Tathāgata, the Worthy One, the Perfectly Self-awakened One. 'Liberated', monks, this is a designation for the Tathāgata, the Worthy One, the Perfectly Self-awakened One."

6.

The Discourse on Fame

86. On one occasion the Blessed One was wandering on a journey among the Kosalans together with a large Community of monks, and arrived at a brahmin village of the Kosalans named Icchānaṅgala. There the Blessed One stayed at Icchānaṅgala in the Icchānaṅgala forest thicket. The brahmin householders of Icchānaṅgala heard - "Indeed, my dear, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, has arrived at Icchānaṅgala and is staying at Icchānaṅgala in the Icchānaṅgala forest thicket. And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, etc. Good indeed is the seeing of such Worthy Ones.'"

Then the brahmin householders of Icchānaṅgala, after that night had passed, taking abundant solid and soft food, approached the Icchānaṅgala forest thicket; having approached, they stood outside the door-porch, making loud sounds and great sounds. Now at that time the Venerable Nāgito was the Blessed One's attendant. Then the Blessed One addressed the Venerable Nāgita - "Who are these, Nāgita, making loud sounds and great sounds, like fishermen, methinks, at a fish haul?" "These, venerable sir, are the brahmin householders of Icchānaṅgala, having taken abundant solid and soft food, standing outside the door-porch, for the Blessed One himself and for the Community of monks." "Let me not come together with fame, Nāgita, nor let fame come together with me. Whoever, Nāgita, does not obtain at will, does not obtain without difficulty, does not obtain without trouble, this happiness of renunciation, this happiness of solitude, this happiness of peace, this happiness of enlightenment. Of which I am one who obtains at will, obtains without difficulty, obtains without trouble - he might consent to that filthy happiness, that happiness of torpor, that happiness of material gain, honour and praise."

"Let the Blessed One now consent, venerable sir. Let the Fortunate One consent. Now is the time for the Blessed One to consent, venerable sir. Wherever the Blessed One will now go, inclined towards that will be the brahmins and householders, townspeople and country-folk. Just as, venerable sir, when the sky rains with large drops, the waters flow according to the slope; just so, venerable sir, wherever the Blessed One will now go, inclined towards that will be the brahmins and householders, townspeople and country-folk. What is the reason for this? For such, venerable sir, is the Blessed One's morality and wisdom."

"Let me not come together with fame, Nāgita, nor let fame come together with me. Whoever, Nāgita, does not obtain at will, does not obtain without difficulty, does not obtain without trouble, this happiness of renunciation, this happiness of solitude, this happiness of peace, this happiness of enlightenment. Of which I am one who obtains at will, obtains without difficulty, obtains without trouble - he might consent to that filthy happiness, that happiness of torpor, that happiness of material gain, honour and praise.

"Even certain deities, Nāgita, do not obtain at will, do not obtain without difficulty, do not obtain without trouble, this happiness of renunciation, this happiness of solitude, this happiness of peace, this happiness of enlightenment, of which I am one who obtains at will, obtains without difficulty, obtains without trouble. For you too, Nāgita, when you come together and assemble, dwelling devoted to living in company, it is thus - 'Surely these venerable ones do not obtain at will, do not obtain without difficulty, do not obtain without trouble, this happiness of renunciation, this happiness of solitude, this happiness of peace, this happiness of enlightenment. Of which I am one who obtains at will, obtains without difficulty, obtains without trouble. For thus indeed these venerable ones dwell devoted to living in company, having come together and assembled.'"

"Here I, Nāgita, see monks laughing and playing with each other by nudging with their fingers. It occurs to me thus, Nāgita - 'Surely these venerable ones do not obtain at will, do not obtain without difficulty, do not obtain without trouble, this happiness of renunciation, this happiness of solitude, this happiness of peace, this happiness of enlightenment. Of which I am one who obtains at will, obtains without difficulty, obtains without trouble. Because indeed these venerable ones laugh and play with each other by nudging with their fingers.'

"But here I, Nāgita, see monks, having eaten as much as they like to fill their bellies, dwelling devoted to the pleasure of sleeping, the pleasure of lying on their side, the pleasure of torpor. It occurs to me thus, Nāgita - 'Surely these venerable ones do not obtain at will, do not obtain without difficulty, do not obtain without trouble, this happiness of renunciation, this happiness of solitude, this happiness of peace, this happiness of enlightenment. Of which I am one who obtains at will, obtains without difficulty, obtains without trouble. Because indeed these venerable ones, having eaten as much as they like to fill their bellies, dwell devoted to the pleasure of sleeping, the pleasure of lying on their side, the pleasure of torpor.'

"Here I, Nāgita, see a monk dwelling near a village, sitting concentrated. It occurs to me thus, Nāgita - 'Now a monastery attendant or a novice will attend upon this venerable one. He will disturb him from that concentration.' Therefore I, Nāgita, am not delighted with that monk's dwelling near a village.

"But here I, Nāgita, see a forest-dwelling monk sitting in the forest, nodding off. It occurs to me thus, Nāgita - 'Now this venerable one, having dispelled this weariness of drowsiness, will attend only to the perception of forest in unity.' Therefore I, Nāgita, am delighted with that monk's forest dwelling.

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

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

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

"But here I, Nāgita, see a forest-dwelling monk, an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. He, having dismissed that material gain, honour and fame, does not neglect seclusion, does not neglect remote forest and woodland lodgings. Therefore I, Nāgita, am delighted with that monk's forest dwelling.

At the time when I, Nāgita, travelling on the highway, see no one in front or behind, at that time, Nāgita, I am comfortable, even for the act of defecation and urination." The sixth.

7.

The Discourse on Overturning the Bowl

87. "Monks, if it wishes, the Community may overturn the bowl against a lay follower possessed of eight factors. Which eight? He tries for material loss of monks, he tries for harm of monks, he strives for non-residence of monks, he reviles and abuses monks, he causes division of monks from monks, he dispraises the Buddha, he dispraises the Teaching, he dispraises the Community. Monks, if it wishes, the Community may overturn the bowl against a lay follower possessed of these eight factors.

"Monks, if it wishes, the Community may turn up the bowl for a lay follower possessed of eight factors. Which eight? He does not try for material loss of monks, he does not try for harm of monks, he does not strive for non-residence of monks, he does not revile and abuse monks, he does not cause division of monks from monks, he praises the Buddha, he praises the Teaching, he praises the Community. Monks, if it wishes, the Community may turn up the bowl for a lay follower possessed of these eight factors." The seventh.

8.

The Discourse on Announcing Distrust

88. "Monks, lay followers who wish may declare distrust towards a monk possessed of eight qualities. Which eight? He tries for material loss of laypeople, he tries for harm of laypeople, he reviles and abuses laypeople, he causes division of laypeople from laypeople, he dispraises the Buddha, he dispraises the Teaching, he dispraises the Community, and they see him in an improper resort. Monks, lay followers who wish may declare distrust towards a monk possessed of these eight qualities.

"Monks, lay followers who wish may declare confidence towards a monk possessed of eight qualities. Which eight? He does not try for material loss of laypeople, he does not try for harm of laypeople, he does not revile and abuse laypeople, he does not cause division of laypeople from laypeople, he praises the Buddha, he praises the Teaching, he praises the Community, and they see him in a proper resort. Monks, lay followers who wish may declare confidence towards a monk possessed of these eight qualities." The eighth.

9.

The Discourse on Reconciliation

89. "Monks, if it wishes, the Community may perform a legal act of reconciliation against a monk possessed of eight qualities. Which eight? He tries for material loss of laypeople, he tries for harm of laypeople, he reviles and abuses laypeople, he causes division of laypeople from laypeople, he dispraises the Buddha, he dispraises the Teaching, he dispraises the Community, and he does not fulfil a righteous promise to laypeople. Monks, if it wishes, the Community may perform a legal act of reconciliation against a monk possessed of these eight qualities.

"Monks, if it wishes, the Community may revoke a legal act of reconciliation against a monk possessed of eight qualities. Which eight? He does not try for material loss of laypeople, he does not try for harm of laypeople, he does not revile and abuse laypeople, he does not cause division of laypeople from laypeople, he praises the Buddha, he praises the Teaching, he praises the Community, and he fulfils a righteous promise to laypeople. Monks, if it wishes, the Community may revoke a legal act of reconciliation against a monk possessed of these eight qualities." The ninth.

10.

The Discourse on Proper Conduct

90. "Monks, a monk against whom a decision for specific depravity has been carried out should conduct himself rightly in eight principles - he should not give full ordination, he should not give guidance, he should not cause a novice to attend, he should not accept authorization as an exhorter of nuns, even if authorized he should not exhort nuns, he should not accept any authorization from the monastic community, he should not be placed in any separate position, and he should not be rehabilitated on that basis. Monks, a monk against whom a decision for specific depravity has been carried out should conduct himself rightly in these eight principles." The tenth.

The Chapter on Mindfulness is the fourth.

Its summary:

5.

The Chapter on Asceticism

91-116. Then the female lay follower Bojjhā, Sirīmā, Padumā, Sutanā, Manujā, Uttarā, Muttā, Khemā, Rucī, Cundī, Bimbī, Sumanā, Mallikā, Tissā, Tissā's mother, Soṇā, Soṇā's mother, Kāṇā, Kāṇā's mother, Uttarā Nanda's mother, Visākhā Migāra's mother, the female lay follower Khujjuttarā, the female lay follower Sāmāvatī, Suppavāsā the Koliyan daughter, the female lay follower Suppiyā, Nakulamātā the woman householder.

The Chapter on Asceticism is the fifth.

The Second Fifty is complete.

Consecutive Repetitions on Lust

117. "Monks, for the direct knowledge of lust, eight qualities are to be developed. What are the eight? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration - Monks, for the direct knowledge of lust, these eight qualities are to be developed."

118. "Monks, for the direct knowledge of lust, eight qualities are to be developed. What are the eight? Perceiving material forms internally, one sees forms externally, limited, beautiful or ugly. Having overcome them, one has this perception: 'I know, I see.' Perceiving material forms internally, one sees forms externally, immeasurable, beautiful or ugly. Having overcome them, one has this perception: 'I know, I see.' Not perceiving material forms internally, one sees forms externally, limited, beautiful or ugly. Having overcome them, one has this perception: 'I know, I see.' Not perceiving material forms internally, one sees forms externally, immeasurable, beautiful or ugly. Having overcome them, one has this perception: 'I know, I see.' Not perceiving material forms internally, one sees forms externally, blue, of blue colour, of blue appearance, of blue lustre, yellow, of yellow colour, etc. red, of red colour, etc. white, of white colour, etc. of white lustre. Having overcome them, one has this perception: 'I know, I see' - Monks, for the direct knowledge of lust, these eight qualities are to be developed."

119. "Monks, for the direct knowledge of lust, eight qualities are to be developed. What are the eight? One who is material sees forms; not perceiving material forms internally, one sees forms externally; one is intent only upon the beautiful; with the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' one enters and dwells in the plane of infinite space; having completely transcended the plane of infinite space, aware that 'consciousness is infinite,' one enters and dwells in the plane of infinite consciousness; having completely transcended the plane of infinite consciousness, aware that 'there is nothing,' one enters and dwells in the plane of nothingness; having completely transcended the plane of nothingness, one enters and dwells in the plane of neither-perception-nor-non-perception; having completely transcended the plane of neither-perception-nor-non-perception, one enters and dwells in the cessation of perception and feeling - Monks, for the direct knowledge of lust, these eight qualities are to be developed."

120-146. "Monks, for the full understanding of lust, etc. for the utter elimination... for the abandoning... for the elimination... for the passing away... for the dispassion... for the cessation... for the giving up... for the relinquishment... etc. these eight qualities are to be developed."

147-626. "Of hate... etc. of delusion... of wrath... of hostility... of contempt... of insolence... of envy... of stinginess... of deceit... of fraudulence... of obstinacy... of rivalry... of conceit... of arrogance... of vanity... for the direct knowledge of negligence... etc. for the full understanding... for the utter elimination... for the abandoning... for the elimination... for the passing away... for the dispassion... for the cessation... for the giving up... for the relinquishment... etc. these eight qualities are to be developed."

The Repetition Series on Lust is concluded.

The Book of Eights is concluded.