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

The Middle Length Collection

The First Fifty Discourses

1. The Chapter of the Discourse on the Root of All Phenomena

1. The Discourse on the Root of All Phenomena

1. Thus have I heard - On one occasion the Blessed One was dwelling at Ukkaṭṭhā in the Subhaga Grove at the root of a royal sal tree. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this - "I will teach you, monks, the exposition on the root of all phenomena. Listen to that, pay close attention, I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

2. "Here, monks, an ignorant worldling, who does not see the noble ones, who is not skilled in the noble teaching, who is undisciplined in the noble teaching, who does not see good persons, who is not skilled in the teaching of good persons, who is undisciplined in the teaching of good persons - perceives earth as earth; having perceived earth as earth, he imagines earth, he imagines in earth, he imagines from earth, he imagines 'earth is mine', he delights in earth. What is the reason for this? 'It is not fully understood by him', I say.

"He perceives water as water; having perceived water as water, he imagines water, he imagines in water, he imagines from water, he imagines 'water is mine', he delights in water. What is the reason for this? 'It is not fully understood by him', I say.

"He perceives fire as fire; having perceived fire as fire, he imagines fire, he imagines in fire, he imagines from fire, he imagines 'fire is mine', he delights in fire. What is the reason for this? 'It is not fully understood by him', I say.

"He perceives air as air; having perceived air as air, he imagines air, he imagines in air, he imagines from air, he imagines 'air is mine', he delights in air. What is the reason for this? 'It is not fully understood by him', I say.

3. "He perceives beings as beings; having perceived beings as beings, he imagines beings, he imagines in beings, he imagines from beings, he imagines 'beings are mine', he delights in beings. What is the reason for this? 'It is not fully understood by him', I say.

"He perceives gods as gods; having perceived gods as gods, he imagines gods, he imagines in gods, he imagines from gods, he imagines 'gods are mine', he delights in gods. What is the reason for this? 'It is not fully understood by him', I say.

"He perceives Pajāpati as Pajāpati; having perceived Pajāpati as Pajāpati, he imagines Pajāpati, he imagines in Pajāpati, he imagines from Pajāpati, he imagines 'Pajāpati is mine', he delights in Pajāpati. What is the reason for this? 'It is not fully understood by him', I say.

"He perceives Brahmā as Brahmā; having perceived Brahmā as Brahmā, he imagines Brahmā, he imagines in Brahmā, he imagines from Brahmā, he imagines 'Brahmā is mine', he delights in Brahmā. What is the reason for this? 'It is not fully understood by him', I say.

"He perceives the Radiant gods as Radiant gods; having perceived the Radiant gods as Radiant gods, he imagines the Radiant gods, he imagines in the Radiant gods, he imagines from the Radiant gods, he imagines 'the Radiant gods are mine', he delights in the Radiant gods. What is the reason for this? 'It is not fully understood by him', I say.

"He perceives the gods of Streaming Radiance as gods of Streaming Radiance; having perceived the gods of Streaming Radiance as gods of Streaming Radiance, he imagines the gods of Streaming Radiance, he imagines in the gods of Streaming Radiance, he imagines from the gods of Streaming Radiance, he imagines 'the gods of Streaming Radiance are mine', he delights in the gods of Streaming Radiance. What is the reason for this? 'It is not fully understood by him', I say.

"He perceives the gods of Great Fruit as gods of Great Fruit; having perceived the gods of Great Fruit as gods of Great Fruit, he imagines the gods of Great Fruit, he imagines in the gods of Great Fruit, he imagines from the gods of Great Fruit, he imagines 'the gods of Great Fruit are mine', he delights in the gods of Great Fruit. What is the reason for this? 'It is not fully understood by him', I say.

"He perceives the Overlord as the Overlord; having perceived the Overlord as the Overlord, he imagines the Overlord, he imagines in the Overlord, he imagines from the Overlord, he imagines 'the Overlord is mine', he delights in the Overlord. What is the reason for this? 'It is not fully understood by him', I say.

4. "He perceives the plane of infinite space as the plane of infinite space; having perceived the plane of infinite space as the plane of infinite space, he imagines the plane of infinite space, he imagines in the plane of infinite space, he imagines from the plane of infinite space, he imagines 'the plane of infinite space is mine', he delights in the plane of infinite space. What is the reason for this? 'It is not fully understood by him', I say.

"He perceives the plane of infinite consciousness as the plane of infinite consciousness; having perceived the plane of infinite consciousness as the plane of infinite consciousness, he imagines the plane of infinite consciousness, he imagines in the plane of infinite consciousness, he imagines from the plane of infinite consciousness, he imagines 'the plane of infinite consciousness is mine', he delights in the plane of infinite consciousness. What is the reason for this? 'It is not fully understood by him', I say.

"He perceives the plane of nothingness as the plane of nothingness; having perceived the plane of nothingness as the plane of nothingness, he imagines the plane of nothingness, he imagines in the plane of nothingness, he imagines from the plane of nothingness, he imagines 'the plane of nothingness is mine', he delights in the plane of nothingness. What is the reason for this? 'It is not fully understood by him', I say.

"He perceives the plane of neither-perception-nor-non-perception as the plane of neither-perception-nor-non-perception; having perceived the plane of neither-perception-nor-non-perception as the plane of neither-perception-nor-non-perception, he imagines the plane of neither-perception-nor-non-perception, he imagines in the plane of neither-perception-nor-non-perception, he imagines from the plane of neither-perception-nor-non-perception, he imagines 'the plane of neither-perception-nor-non-perception is mine', he delights in the plane of neither-perception-nor-non-perception. What is the reason for this? 'It is not fully understood by him', I say.

5. "He perceives the seen as seen; having perceived the seen as seen, he imagines the seen, he imagines in the seen, he imagines from the seen, he imagines 'the seen is mine', he delights in the seen. What is the reason for this? 'It is not fully understood by him', I say.

"He perceives the heard as heard; having perceived the heard as heard, he imagines the heard, he imagines in the heard, he imagines from the heard, he imagines 'the heard is mine', he delights in the heard. What is the reason for this? 'It is not fully understood by him', I say.

"He perceives the sensed as sensed; having perceived the sensed as sensed, he imagines the sensed, he imagines in the sensed, he imagines from the sensed, he imagines 'the sensed is mine', he delights in the sensed. What is the reason for this? 'It is not fully understood by him', I say.

"He perceives the cognised as cognised; having perceived the cognised as cognised, he imagines the cognised, he imagines in the cognised, he imagines from the cognised, he imagines 'the cognised is mine', he delights in the cognised. What is the reason for this? 'It is not fully understood by him', I say.

6. "He perceives unity as unity; having perceived unity as unity, he imagines unity, he imagines in unity, he imagines from unity, he imagines 'unity is mine', he delights in unity. What is the reason for this? 'It is not fully understood by him', I say.

"He perceives diversity as diversity; having perceived diversity as diversity, he imagines diversity, he imagines in diversity, he imagines from diversity, he imagines 'diversity is mine', he delights in diversity. What is the reason for this? 'It is not fully understood by him', I say.

"He perceives all as all; having perceived all as all, he imagines all, he imagines in all, he imagines from all, he imagines 'all is mine', he delights in all. What is the reason for this? 'It is not fully understood by him', I say.

"He perceives Nibbāna as Nibbāna; having perceived Nibbāna as Nibbāna, he imagines Nibbāna, he imagines in Nibbāna, he imagines from Nibbāna, he imagines 'Nibbāna is mine', he delights in Nibbāna. What is the reason for this? 'It is not fully understood by him', I say.

The first chapter on the plane of method regarding worldlings is concluded.

7. "Monks, whatever monk is a trainee who has not attained his goal, dwelling aspiring for the unsurpassed freedom from bondage, he too directly knows earth as earth; having directly known earth as earth, let him not imagine earth, let him not imagine in earth, let him not imagine from earth, let him not imagine 'earth is mine', let him not delight in earth. What is the reason for this? 'It is to be fully understood by him', I say.

The second chapter on the plane of method regarding learners is concluded.

8. "Monks, whatever monk is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge, he too directly knows earth as earth; having directly known earth as earth, he does not imagine earth, he does not imagine in earth, he does not imagine from earth, he does not imagine 'earth is mine', he does not delight in earth. What is the reason for this? 'It is fully understood by him', I say.

The third chapter on the plane of method regarding those who have eliminated the mental corruptions is concluded.

9. "Monks, whatever monk is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge, he too directly knows earth as earth; having directly known earth as earth, he does not imagine earth, he does not imagine in earth, he does not imagine from earth, he does not imagine 'earth is mine', he does not delight in earth. What is the reason for this? Because of the elimination of lust, because of being without lust.

"Water etc. fire... air... beings... gods... Pajāpati... Brahmā... the Radiant gods... the gods of Streaming Radiance... the gods of Great Fruit... the Overlord... the plane of infinite space... the plane of infinite consciousness... the plane of nothingness... the plane of neither-perception-nor-non-perception... the seen... the heard... the sensed... the cognised... unity... diversity... all... he directly knows Nibbāna as Nibbāna; having directly known Nibbāna as Nibbāna, he does not imagine Nibbāna, he does not imagine in Nibbāna, he does not imagine from Nibbāna, he does not imagine 'Nibbāna is mine', he does not delight in Nibbāna. What is the reason for this? Because of the elimination of lust, because of being without lust.

The fourth chapter on the plane of method regarding those who have eliminated the mental corruptions is concluded.

10. "Monks, whatever monk is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge, he too directly knows earth as earth; having directly known earth as earth, he does not imagine earth, he does not imagine in earth, he does not imagine from earth, he does not imagine 'earth is mine', he does not delight in earth. What is the reason for this? Because of the elimination of hate, because of being without hate.

The fifth chapter on the plane of method regarding those who have eliminated the mental corruptions is concluded.

11. "Monks, whatever monk is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge, he too directly knows earth as earth; having directly known earth as earth, he does not imagine earth, he does not imagine in earth, he does not imagine from earth, he does not imagine 'earth is mine', he does not delight in earth. What is the reason for this? Because of the elimination of delusion, because of being without delusion.

The sixth chapter on the plane of method regarding those who have eliminated the mental corruptions is concluded.

12. "The Tathāgata too, monks, the Worthy One, the Perfectly Self-awakened One, directly knows earth as earth; having directly known earth as earth, he does not imagine earth, he does not imagine in earth, he does not imagine from earth, he does not imagine 'earth is mine', he does not delight in earth. What is the reason for this? 'It is fully understood to the end by the Tathāgata', I say.

"Water etc. fire... air... beings... gods... Pajāpati... Brahmā... the Radiant gods... the gods of Streaming Radiance... the gods of Great Fruit... the Overlord... the plane of infinite space... the plane of infinite consciousness... the plane of nothingness... the plane of neither-perception-nor-non-perception... the seen... the heard... the sensed... the cognised... unity... diversity... all... he directly knows Nibbāna as Nibbāna; having directly known Nibbāna as Nibbāna, he does not imagine Nibbāna, he does not imagine in Nibbāna, he does not imagine from Nibbāna, he does not imagine 'Nibbāna is mine', he does not delight in Nibbāna. What is the reason for this? 'It is fully understood to the end by the Tathāgata', I say.

The seventh chapter on the plane of method regarding the Tathāgata is concluded.

13. "The Tathāgata too, monks, the Worthy One, the Perfectly Self-awakened One, directly knows earth as earth; having directly known earth as earth, he does not imagine earth, he does not imagine in earth, he does not imagine from earth, he does not imagine 'earth is mine', he does not delight in earth. What is the reason for this? 'Delight is the root of suffering' - thus having understood, 'from becoming there is birth, for what has come to be there is ageing and death.' Therefore, monks, 'the Tathāgata, through the complete elimination of cravings, through dispassion, through cessation, through giving up, through relinquishment, has fully awakened to the unsurpassed perfect enlightenment', I say.

"Water etc. fire... air... beings... gods... Pajāpati... Brahmā... the Radiant gods... the gods of Streaming Radiance... the gods of Great Fruit... the Overlord... the plane of infinite space... the plane of infinite consciousness... the plane of nothingness... the plane of neither-perception-nor-non-perception... the seen... the heard... the sensed... the cognised... unity... diversity... all... he directly knows Nibbāna as Nibbāna; having directly known Nibbāna as Nibbāna, he does not imagine Nibbāna, he does not imagine in Nibbāna, he does not imagine from Nibbāna, he does not imagine 'Nibbāna is mine', he does not delight in Nibbāna. What is the reason for this? 'Delight is the root of suffering' - thus having understood, 'from becoming there is birth, for what has come to be there is ageing and death.' Therefore, monks, 'the Tathāgata, through the complete elimination of cravings, through dispassion, through cessation, through giving up, through relinquishment, has fully awakened to the unsurpassed perfect enlightenment', I say."

The eighth chapter on the plane of method regarding the Tathāgata is concluded.

This is what the Blessed One said. Those monks did not delight in what the Blessed One had said.

The Discourse on the Root of All Phenomena is concluded as first.

2. The Discourse on All Mental Corruptions

14. 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 - "I will teach you, monks, the exposition on the restraint of all mental corruptions. Listen to that, pay close attention, I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

15. "I say, monks, the elimination of mental corruptions is for one who knows, for one who sees, not for one who does not know, not for one who does not see. And what, monks, knowing what and seeing what do I say there is elimination of mental corruptions? Wise attention and unwise attention. Monks, for one attending unwisely, unarisen mental corruptions arise, and arisen mental corruptions increase; but, monks, for one attending wisely, unarisen mental corruptions do not arise, and arisen mental corruptions are abandoned.

16. "There are, monks, mental corruptions to be abandoned by seeing, there are mental corruptions to be abandoned by restraint, there are mental corruptions to be abandoned by using, there are mental corruptions to be abandoned by endurance, there are mental corruptions to be abandoned by avoidance, there are mental corruptions to be abandoned by removal, there are mental corruptions to be abandoned by meditative development.

Mental Corruptions to be Abandoned by Seeing

17. "And what, monks, are the mental corruptions to be abandoned through seeing? Here, monks, an ignorant worldling - who does not see the noble ones, who is not skilled in the noble teaching, who is undisciplined in the noble teaching, who does not see good persons, who is not skilled in the teaching of good persons, who is undisciplined in the teaching of good persons - does not understand things that should be attended to, does not understand things that should not be attended to. He, not understanding things that should be attended to, not understanding things that should not be attended to, attends to things that should not be attended to, and does not attend to things that should be attended to.

"And what, monks, are the things that should not be attended to which he attends to? Whatever things, monks, when attended to, the unarisen mental corruption of sensuality arises, or the arisen mental corruption of sensuality increases; the unarisen mental corruption of existence arises, or the arisen mental corruption of existence increases; the unarisen mental corruption of ignorance arises, or the arisen mental corruption of ignorance increases - these are the things that should not be attended to which he attends to.

"And what, monks, are the things that should be attended to which he does not attend to? Whatever things, monks, when attended to, the unarisen mental corruption of sensuality does not arise, or the arisen mental corruption of sensuality is abandoned; the unarisen mental corruption of existence does not arise, or the arisen mental corruption of existence is abandoned; the unarisen mental corruption of ignorance does not arise, or the arisen mental corruption of ignorance is abandoned - these are the things that should be attended to which he does not attend to.

"For him, through attention to things that should not be attended to and through inattention to things that should be attended to, unarisen mental corruptions arise and arisen mental corruptions increase.

18. "He thus unwisely attends - 'Did I exist in the past period of time? Did I not exist in the past period of time? What was I in the past period of time? How was I in the past period of time? Having been what, what did I become in the past period of time? Shall I exist in the future period of time? Shall I not exist in the future period of time? What shall I be in the future period of time? How shall I be in the future period of time? Having been what, what shall I become in the future period of time?' Or regarding the present period of time at this moment, he is internally doubtful - 'Am I? Am I not? What am I? How am I? Where has this being come from? Where will he be going?'

19. "For one thus attending unwisely, one of six views arises. Either the view arises in him as true and reliable: 'There is a self for me'; or the view arises in him as true and reliable: 'There is no self for me'; or the view arises in him as true and reliable: 'I perceive self by means of self'; or the view arises in him as true and reliable: 'I perceive non-self by means of self'; or the view arises in him as true and reliable: 'I perceive self by means of non-self'; or else he has such a view: 'This self of mine that speaks and experiences, that experiences here and there the result of good and bad actions - this self of mine is permanent, stable, eternal, not subject to change, and will remain the same for eternity.' This is called, monks, wrong view, the thicket of views, the wilderness of views, the wriggling of views, the writhing of views, the mental fetter of wrong view. Monks, bound by the mental fetter of wrong view, the ignorant worldling 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.

20. "But, monks, a learned noble disciple - who sees the noble ones, who is skilled in the noble teaching, who is well disciplined in the noble teaching, who sees good persons, who is skilled in the teaching of good persons, who is well disciplined in the teaching of good persons - understands things that should be attended to and understands things that should not be attended to. He, understanding things that should be attended to and understanding things that should not be attended to, does not attend to things that should not be attended to, and attends to things that should be attended to.

"And what, monks, are the things that should not be attended to which he does not attend to? Whatever things, monks, when attended to, the unarisen mental corruption of sensuality arises, or the arisen mental corruption of sensuality increases; the unarisen mental corruption of existence arises, or the arisen mental corruption of existence increases; the unarisen mental corruption of ignorance arises, or the arisen mental corruption of ignorance increases - these are the things that should not be attended to which he does not attend to.

"And what, monks, are the things that should be attended to which he attends to? Whatever things, monks, when attended to, the unarisen mental corruption of sensuality does not arise, or the arisen mental corruption of sensuality is abandoned; the unarisen mental corruption of existence does not arise, or the arisen mental corruption of existence is abandoned; the unarisen mental corruption of ignorance does not arise, or the arisen mental corruption of ignorance is abandoned - these are the things that should be attended to which he attends to.

"For him, through inattention to things that should not be attended to and through attention to things that should be attended to, unarisen mental corruptions do not arise and arisen mental corruptions are abandoned.

21. "He attends wisely: 'This is suffering'; he attends wisely: 'This is the origin of suffering'; he attends wisely: 'This is the cessation of suffering'; he attends wisely: 'This is the practice leading to the cessation of suffering.' For one thus attending wisely, three mental fetters are abandoned - identity view, sceptical doubt, adherence to moral rules and austerities. These are called, monks, mental corruptions to be abandoned by seeing.

Mental Corruptions to be Abandoned by Restraint

22. "And what, monks, are the mental corruptions to be abandoned by restraint? Here, monks, a monk dwells restrained with the restraint of the eye-faculty, having reflected wisely. For whatever mental corruptions, vexations, and fevers would arise for one dwelling unrestrained in the restraint of the eye-faculty, monks, for one dwelling restrained in the restraint of the eye-faculty, those mental corruptions, vexations, and fevers do not exist. He dwells restrained with the restraint of the ear-faculty, having reflected wisely... etc. He dwells restrained with the restraint of the nose-faculty... etc. He dwells restrained with the restraint of the tongue-faculty... etc. He dwells restrained with the restraint of the body-faculty... etc. He dwells restrained with the restraint of the mind-faculty. For whatever mental corruptions, vexations, and fevers would arise for one dwelling unrestrained in the restraint of the mind-faculty, monks, for one dwelling restrained in the restraint of the mind-faculty, those mental corruptions, vexations, and fevers do not exist.

"For whatever mental corruptions, vexations, and fevers would arise for one dwelling unrestrained in restraint, monks, for one dwelling restrained in restraint, those mental corruptions, vexations, and fevers do not exist. These are called, monks, mental corruptions to be abandoned by restraint.

Mental Corruptions to be Abandoned by Using

23. "And what, monks, are the mental corruptions to be abandoned by using? Here, monks, a monk, having reflected wisely, uses the robe - 'only for warding off cold, for warding off heat, for warding off the contact of gadflies, mosquitoes, wind, sun, and creeping creatures, only for the purpose of covering the parts that arouse shame.'

"Having reflected wisely, he uses almsfood - '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."'

"Having reflected wisely, he uses lodging - 'only for warding off cold, for warding off heat, for warding off the contact of gadflies, mosquitoes, wind, sun, and creeping creatures, only for the purpose of dispelling the dangers of the seasons and for the delight of seclusion.'

"Having reflected wisely, he uses the requisite of medicines for the sick - 'only for warding off arisen afflicting feelings, with freedom from affliction as the highest aim.'

"For whatever mental corruptions, vexations, and fevers would arise for one not using, monks, for one using thus, those mental corruptions, vexations, and fevers do not exist. These are called, monks, mental corruptions to be abandoned by using.

Mental Corruptions to be Abandoned by Endurance

24. "And what, monks, are the mental corruptions to be abandoned by endurance? Here, monks, a monk, having reflected wisely, is patient with cold and heat, with hunger and thirst. He is one who by nature endures the contact of gadflies, mosquitoes, wind, sun, and creeping creatures, ill-spoken and ill-expressed ways of speech, and arisen bodily feelings that are painful, sharp, rough, severe, disagreeable, unpleasant, and life-threatening.

For whatever mental corruptions, vexations, and fevers would arise for one not enduring, monks, for one enduring, those mental corruptions, vexations, and fevers do not exist. These are called, monks, mental corruptions to be abandoned by endurance.

Mental Corruptions to be Abandoned by Avoidance

25. "And what, monks, are the mental corruptions to be abandoned by avoidance? Here, monks, a monk, having reflected wisely, avoids a fierce elephant, avoids a fierce horse, avoids a fierce bull, avoids a fierce dog, a snake, a stump, a thorny place, a pit, a precipice, a cesspool, a sewer. Whatever improper seat one sitting on, whatever improper resort one frequenting, whatever evil friends one associating with, wise fellow monks would suspect one in evil matters - he, having reflected wisely, avoids that improper seat, that improper resort, and those evil friends.

For whatever mental corruptions, vexations, and fevers would arise for one not avoiding, monks, for one avoiding, those mental corruptions, vexations, and fevers do not exist. These are called, monks, mental corruptions to be abandoned by avoidance.

Mental Corruptions to be Abandoned by Removal

26. "And what, monks, are the mental corruptions to be abandoned by removal? Here, monks, a monk, having reflected wisely, does not accept an arisen sensual thought, he abandons it, dispels it, puts an end to it, brings it to obliteration; an arisen thought of anger... etc. an arisen thought of violence... etc. Whatever evil unwholesome mental states have arisen, he does not accept them, he abandons them, dispels them, puts an end to them, brings them to obliteration.

For whatever mental corruptions, vexations, and fevers would arise for one not removing them, monks, for one removing them, those mental corruptions, vexations, and fevers do not exist. These are called, monks, mental corruptions to be abandoned by removal.

Mental Corruptions to be Abandoned by Meditative Development

27. "And what, monks, are the mental corruptions to be abandoned by meditative development? Here, monks, a monk, having reflected wisely, develops the enlightenment factor of mindfulness, based upon seclusion, based upon dispassion, based upon cessation, maturing in release; having reflected wisely, he develops the enlightenment factor of investigation of phenomena... etc. He develops the enlightenment factor of energy... He develops the enlightenment factor of rapture... He develops the enlightenment factor of tranquillity... He develops the enlightenment factor of concentration... He develops the enlightenment factor of equanimity, based upon seclusion, based upon dispassion, based upon cessation, maturing in release.

"For whatever mental corruptions, vexations, and fevers would arise for one not developing, monks, for one developing, those mental corruptions, vexations, and fevers do not exist. These are called, monks, mental corruptions to be abandoned by meditative development.

28. "Monks, when for a monk those mental corruptions to be abandoned by seeing are abandoned by seeing, those mental corruptions to be abandoned by restraint are abandoned by restraint, those mental corruptions to be abandoned by using are abandoned by using, those mental corruptions to be abandoned by endurance are abandoned by endurance, those mental corruptions to be abandoned by avoidance are abandoned by avoidance, those mental corruptions to be abandoned by removal are abandoned by removal, those mental corruptions to be abandoned by meditative development are abandoned by meditative development; this is called, monks - 'a monk dwells restrained with the restraint of all mental corruptions, he has cut off craving, turned back the mental fetters, through the complete full realization of conceit he has made an end of suffering.'"

This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Discourse on All Mental Corruptions is concluded as second.

3. The Discourse on Heirs in the Teaching

29. 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 -

"Be my heirs in the Community, monks, not heirs in material gains. There is compassion in me for you - 'How might my disciples become heirs in the Community, not heirs in material gains.' And if you, monks, were to become my heirs in material gains, not heirs in the Community, you too would thereby be subject to criticism - 'The Teacher's disciples dwell as heirs in material gains, not heirs in the Community'; I too would thereby be subject to criticism - 'The Teacher's disciples dwell as heirs in material gains, not heirs in the Community.' And if you, monks, were to become my heirs in the Community, not heirs in material gains, you too would thereby not be subject to criticism - 'The Teacher's disciples dwell as heirs in the Community, not heirs in material gains'; I too would thereby not be subject to criticism - 'The Teacher's disciples dwell as heirs in the Community, not heirs in material gains.' Therefore, monks, be my heirs in the Community, not heirs in material gains. There is compassion in me for you - 'How might my disciples become heirs in the Community, not heirs in material gains.'

30. "Here, monks, suppose I had eaten, having been invited to admonish, full, finished, satisfied, having had as much as I liked; and there might be almsfood left over, subject to being thrown away. Then two monks might come, afflicted by hunger and weakness. To them I would say thus - 'I indeed, monks, have eaten, having been invited to admonish, full, finished, satisfied, having had as much as I liked; and there is this almsfood of mine left over, subject to being thrown away. If you wish, eat; if you do not eat, I will now throw it away where there is little green vegetation, or I will drop it in water without living creatures.' Therein one monk might think thus - 'The Blessed One indeed has eaten, having been invited to admonish, full, finished, satisfied, having had as much as he liked; and there is this almsfood of the Blessed One left over, subject to being thrown away. If we do not eat, now the Blessed One will throw it away where there is little green vegetation, or will drop it in water without living creatures.' But this was said by the Blessed One - 'Be my heirs in the Community, monks, not heirs in material gains.' But this is one of the material gains, namely almsfood. What if I, not eating this almsfood, were to spend this night and day in just this way with hunger and weakness." He, not eating that almsfood, might spend that night and day in just that way with that very hunger and weakness. Then the second monk might think thus - 'The Blessed One indeed has eaten, having been invited to admonish, full, finished, satisfied, having had as much as he liked; and there is this almsfood of the Blessed One left over, subject to being thrown away. If we do not eat, now the Blessed One will throw it away where there is little green vegetation, or will drop it in water without living creatures. What if I, having eaten this almsfood, having dispelled hunger and weakness, were to spend this night and day in this way.' He, having eaten that almsfood, having dispelled hunger and weakness, might spend that night and day in that way. Although, monks, that monk, having eaten that almsfood, having dispelled hunger and weakness, might spend that night and day in that way, yet that former monk is more worthy of respect and more praiseworthy to me. What is the reason for this? For that, monks, will conduce for a long time to that monk's fewness of wishes, contentment, detachment, easy supportability, and arousal of energy. Therefore, monks, be my heirs in the Community, not heirs in material gains. There is compassion in me for you - 'How might my disciples become heirs in the Community, not heirs in material gains.'"

This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered the dwelling.

31. There the Venerable Sāriputta, not long after the Blessed One had departed, addressed the monks - "Friends, monks!" "Friend," those monks assented to the Venerable Sāriputta. The Venerable Sāriputta said this -

"In what respect, friends, when the Teacher dwells secluded, do disciples not train in seclusion, and in what respect, when the Teacher dwells secluded, do disciples train in seclusion?" "We come even from afar, friend, to the presence of the Venerable Sāriputta to understand the meaning of this statement. It would be good indeed if the meaning of this statement would occur to the Venerable Sāriputta himself; having heard from the Venerable Sāriputta, the monks will remember it." "If so, friends, listen and pay close attention, I will speak." "Yes, friend," those monks assented to the Venerable Sāriputta. The Venerable Sāriputta said this -

"In what respect, friends, when the Teacher dwells secluded, do disciples not train in seclusion? Here, friends, when the Teacher dwells secluded, disciples do not train in seclusion, and those mental states of which the Teacher has declared the abandoning, those mental states they do not abandon, and they are luxurious, lax, forerunners in falling away, having laid down the responsibility for solitude. Therein, friends, elder monks are blameworthy on three grounds. 'When the Teacher dwells secluded, disciples do not train in seclusion' - by this first ground, elder monks are blameworthy. 'And those mental states of which the Teacher has declared the abandoning, those mental states they do not abandon' - by this second ground, elder monks are blameworthy. 'They are luxurious, lax, forerunners in falling away, having laid down the responsibility for solitude' - by this third ground, elder monks are blameworthy. Elder monks, friends, are blameworthy on these three grounds. Therein, friends, middling monks... etc. new monks are blameworthy on three grounds. 'When the Teacher dwells secluded, disciples do not train in seclusion' - by this first ground, new monks are blameworthy. 'And those mental states of which the Teacher has declared the abandoning, those mental states they do not abandon' - by this second ground, new monks are blameworthy. 'They are luxurious, lax, forerunners in falling away, having laid down the responsibility for solitude' - by this third ground, new monks are blameworthy. New monks, friends, are blameworthy on these three grounds. To this extent, friends, when the Teacher dwells secluded, disciples do not train in seclusion.

32. "And in what respect, friends, when the Teacher dwells secluded, do disciples train in seclusion? Here, friends, when the Teacher dwells secluded, disciples train in seclusion - and those mental states of which the Teacher has declared the abandoning, those mental states they abandon; and they are not luxurious, not lax, forerunners in solitude, having laid down the responsibility for falling away. Therein, friends, elder monks are praiseworthy on three grounds. 'When the Teacher dwells secluded, disciples train in seclusion' - by this first ground, elder monks are praiseworthy. 'And those mental states of which the Teacher has declared the abandoning, those mental states they abandon' - by this second ground, elder monks are praiseworthy. 'And they are not luxurious, not lax, forerunners in solitude, having laid down the responsibility for falling away' - by this third ground, elder monks are praiseworthy. Elder monks, friends, are praiseworthy on these three grounds. Therein, friends, middling monks... etc. new monks are praiseworthy on three grounds. 'When the Teacher dwells secluded, disciples train in seclusion' - by this first ground, new monks are praiseworthy. 'And those mental states of which the Teacher has declared the abandoning, those mental states they abandon' - by this second ground, new monks are praiseworthy. 'And they are not luxurious, not lax, forerunners in solitude, having laid down the responsibility for falling away' - by this third ground, new monks are praiseworthy. New monks, friends, are praiseworthy on these three grounds. To this extent, friends, when the Teacher dwells secluded, disciples train in seclusion.

33. "Therein, friends, greed is evil and hate is evil. For the abandoning of greed and for the abandoning of hate, there is a middle practice that gives vision, that gives knowledge, that leads to peace, to direct knowledge, to enlightenment, to Nibbāna. And what, friends, is that middle practice that gives vision, that gives knowledge, that leads to peace, to direct knowledge, to enlightenment, to Nibbāna? It is just this noble eightfold path, as follows - right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, friends, is that middle practice that gives vision, that gives knowledge, that leads to peace, to direct knowledge, to enlightenment, to Nibbāna.

"Therein, friends, wrath is evil and hostility is evil... etc. contempt is evil and insolence is evil, envy is evil and stinginess is evil, deceit is evil and fraudulence is evil, obstinacy is evil and impetuosity is evil, conceit is evil and arrogance is evil, vanity is evil and negligence is evil. For the abandoning of vanity and for the abandoning of negligence, there is a middle practice that gives vision, that gives knowledge, that leads to peace, to direct knowledge, to enlightenment, to Nibbāna. And what, friends, is that middle practice that gives vision, that gives knowledge, that leads to peace, to direct knowledge, to enlightenment, to Nibbāna? It is just this noble eightfold path, as follows - right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, friends, is that middle practice that gives vision, that gives knowledge, that leads to peace, to direct knowledge, to enlightenment, to Nibbāna."

This the Venerable Sāriputta said. Those monks, delighted, rejoiced in what the Venerable Sāriputta had said.

The Discourse on Heirs of the Teaching is concluded as third.

4. The Discourse on Fear and Dread

34. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the brahmin Jāṇussoṇi 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 Jāṇussoṇi said this to the Blessed One - "These sons of good family, Master Gotama, who with faith have gone forth from home into homelessness with reference to Master Gotama, Master Gotama is their forerunner, Master Gotama is of great service to them, Master Gotama is their instigator; and that populace follows Master Gotama's example." "So it is, brahmin, so it is, brahmin! Those sons of good family, brahmin, who with faith have gone forth from home into homelessness with reference to me, I am their forerunner, I am of great service to them, I am their instigator; and that populace follows my example." "Remote forest and woodland lodgings are indeed difficult to endure, Master Gotama, solitude is difficult to practise, it is difficult to delight in being alone; methinks the forests carry away the mind of a monk who has not attained concentration." "So it is, brahmin, so it is, brahmin! Remote forest and woodland lodgings are indeed difficult to endure, brahmin, solitude is difficult to practise, it is difficult to delight in being alone; methinks the forests carry away the mind of a monk who has not attained concentration."

35. "To me too, brahmin, before the enlightenment, while still unenlightened, being just a Bodhisatta, this occurred - 'Remote forest and woodland lodgings are indeed difficult to endure, solitude is difficult to practise, it is difficult to delight in being alone; methinks the forests carry away the mind of a monk who has not attained concentration.' This occurred to me, brahmin: 'Whatever ascetics or brahmins with impure bodily action resort to remote forest and woodland lodgings, because of the fault of their impure bodily action, those venerable ascetics and brahmins indeed invoke unwholesome fear and dread. But I do not resort to remote forest and woodland lodgings with impure bodily action; I am one with pure bodily action. I am one of those noble ones with pure bodily action who resort to remote forest and woodland lodgings.' Seeing this purity of bodily action in myself, brahmin, I attained greater confidence for dwelling in the forest.

36. "This occurred to me, brahmin: 'Whatever ascetics or brahmins with impure verbal action... etc. with impure mental action... etc. with impure livelihood resort to remote forest and woodland lodgings, because of the fault of their impure livelihood, those venerable ascetics and brahmins indeed invoke unwholesome fear and dread. But I do not resort to remote forest and woodland lodgings with impure livelihood; I am one with pure livelihood. I am one of those noble ones with pure livelihood who resort to remote forest and woodland lodgings.' Seeing this purity of livelihood in myself, brahmin, I attained greater confidence for dwelling in the forest.

37. "This occurred to me, brahmin: 'Whatever ascetics or brahmins who are covetous, with intense lust for sensual pleasures, resort to remote forest and woodland lodgings, because of the fault of their covetousness and intense lust for sensual pleasures, those venerable ascetics and brahmins indeed invoke unwholesome fear and dread. But I do not resort to remote forest and woodland lodgings being covetous, with intense lust for sensual pleasures; I am non-covetous. I am one of those noble ones who are non-covetous who resort to remote forest and woodland lodgings.' Seeing this non-covetousness in myself, brahmin, I attained greater confidence for dwelling in the forest.

38. "This occurred to me, brahmin: 'Whatever ascetics or brahmins with corrupted minds and evil mental intentions resort to remote forest and woodland lodgings, because of the fault of their corrupted minds and evil mental intentions, those venerable ascetics and brahmins indeed invoke unwholesome fear and dread. But I do not resort to remote forest and woodland lodgings with a corrupted mind and evil mental intentions; I have a mind of friendliness. I am one of those noble ones with minds of friendliness who resort to remote forest and woodland lodgings.' Seeing this quality of having a mind of friendliness in myself, brahmin, I attained greater confidence for dwelling in the forest.

39. "This occurred to me, brahmin: 'Whatever ascetics or brahmins overcome by sloth and torpor resort to remote forest and woodland lodgings, because of the fault of being overcome by sloth and torpor, those venerable ascetics and brahmins indeed invoke unwholesome fear and dread. But I do not resort to remote forest and woodland lodgings overcome by sloth and torpor; I am free from sloth and torpor. I am one of those noble ones free from sloth and torpor who resort to remote forest and woodland lodgings.' Seeing this freedom from sloth and torpor in myself, brahmin, I attained greater confidence for dwelling in the forest.

40. "This occurred to me, brahmin: 'Whatever ascetics or brahmins who are agitated and with unquiet minds resort to remote forest and woodland lodgings, because of the fault of their agitation and unquiet minds, those venerable ascetics and brahmins indeed invoke unwholesome fear and dread. But I do not resort to remote forest and woodland lodgings agitated and with an unquiet mind; I am one with a quiet mind. I am one of those noble ones with quiet minds who resort to remote forest and woodland lodgings.' Seeing this quietude of mind in myself, brahmin, I attained greater confidence for dwelling in the forest.

41. "This occurred to me, brahmin: 'Whatever ascetics or brahmins who are doubting and uncertain resort to remote forest and woodland lodgings, because of the fault of their doubt and uncertainty, those venerable ascetics and brahmins indeed invoke unwholesome fear and dread. But I do not resort to remote forest and woodland lodgings being one who is doubting and uncertain; I am one who has crossed over doubt. I am one of those noble ones who have crossed over doubt who resort to remote forest and woodland lodgings.' Seeing this state of having crossed over doubt in myself, brahmin, I attained greater confidence for dwelling in the forest.

42. "This occurred to me, brahmin: 'Whatever ascetics or brahmins who exalt themselves and disparage others resort to remote forest and woodland lodgings, because of the fault of self-exaltation and disparaging others, those venerable ascetics and brahmins indeed invoke unwholesome fear and dread. But I do not resort to remote forest and woodland lodgings exalting myself and disparaging others; I am one who does not exalt myself and does not disparage others. I am one of those noble ones who do not exalt themselves and do not disparage others who resort to remote forest and woodland lodgings.' Seeing this absence of self-exaltation and absence of disparaging others in myself, brahmin, I attained greater confidence for dwelling in the forest.

43. "This occurred to me, brahmin: 'Whatever ascetics or brahmins who are terrified and fearful by nature resort to remote forest and woodland lodgings, because of the fault of being terrified and fearful by nature, those venerable ascetics and brahmins indeed invoke unwholesome fear and dread. But I do not resort to remote forest and woodland lodgings being terrified and fearful by nature; I am one whose hair no longer stands on end. I am one of those noble ones whose hair no longer stands on end who resort to remote forest and woodland lodgings.' Seeing this freedom from hair standing on end in myself, brahmin, I attained greater confidence for dwelling in the forest.

44. "This occurred to me, brahmin: 'Whatever ascetics or brahmins desiring material gain, honour and fame resort to remote forest and woodland lodgings, because of the fault of desiring material gain, honour and fame, those venerable ascetics and brahmins indeed invoke unwholesome fear and dread. But I do not resort to remote forest and woodland lodgings desiring material gain, honour and fame; I have few wishes. I am one of those noble ones with few wishes who resort to remote forest and woodland lodgings.' Seeing this quality of having few wishes in myself, brahmin, I attained greater confidence for dwelling in the forest.

45. "This occurred to me, brahmin: 'Whatever ascetics or brahmins who are lazy and lacking in energy resort to remote forest and woodland lodgings, because of the fault of their laziness and lack of energy, those venerable ascetics and brahmins indeed invoke unwholesome fear and dread. But I do not resort to remote forest and woodland lodgings being lazy and lacking in energy; I am one putting forth strenuous energy. I am one of those noble ones putting forth strenuous energy who resort to remote forest and woodland lodgings.' Seeing this putting forth of strenuous energy in myself, brahmin, I attained greater confidence for dwelling in the forest.

46. "This occurred to me, brahmin: 'Whatever ascetics or brahmins who are unmindful and not fully aware resort to remote forest and woodland lodgings, because of the fault of their unmindfulness and lack of full awareness, those venerable ascetics and brahmins indeed invoke unwholesome fear and dread. But I do not resort to remote forest and woodland lodgings unmindful and not fully aware; I am one who has established mindfulness. I am one of those noble ones who, having established mindfulness, resort to remote forest and woodland lodgings.' Seeing this establishment of mindfulness in myself, brahmin, I attained greater confidence for dwelling in the forest.

47. "This occurred to me, brahmin: 'Whatever ascetics or brahmins who are unconcentrated with wandering minds resort to remote forest and woodland lodgings, because of the fault of being unconcentrated with wandering minds, those venerable ascetics and brahmins indeed invoke unwholesome fear and dread. But I do not resort to remote forest and woodland lodgings unconcentrated with a wandering mind; I am accomplished in concentration. I am one of those noble ones accomplished in concentration who resort to remote forest and woodland lodgings.' Seeing this accomplishment in concentration in myself, brahmin, I attained greater confidence for dwelling in the forest.

48. "This occurred to me, brahmin: 'Whatever ascetics or brahmins who are unwise, idiots, resort to remote forest and woodland lodgings, because of the fault of being unwise idiots, those venerable ascetics and brahmins indeed invoke unwholesome fear and dread. But I do not resort to remote forest and woodland lodgings being unwise, an idiot; I am accomplished in wisdom. I am one of those noble ones accomplished in wisdom who resort to remote forest and woodland lodgings.' Seeing this accomplishment in wisdom in myself, brahmin, I attained greater confidence for dwelling in the forest.

The sixteen expositions are concluded.

49. "This occurred to me, brahmin: 'What if I, on those nights that are well-known and marked - the fourteenth, the fifteenth, and the eighth of the fortnight - on such nights, were to dwell in such lodgings as park shrines, forest shrines, and tree shrines that are frightful and hair-raising, perhaps I might see that fear and dread.' So I, brahmin, at a later time, on those nights that are well-known and marked - the fourteenth, the fifteenth, and the eighth of the fortnight - on such nights, I dwell in such lodgings as park shrines, forest shrines, and tree shrines that are frightful and hair-raising. And while I was dwelling there, brahmin, a wild animal would come, or a peacock would knock down a piece of wood, or the wind would stir a heap of leaves; this occurred to me, brahmin: 'Surely this is that fear and dread coming.' This occurred to me, brahmin: 'Why indeed do I dwell always expecting fear? What if, in whatever posture that fear and dread comes upon me, in that same posture I were to dispel that fear and dread.' While I was walking up and down, brahmin, that fear and dread came upon me. So I, brahmin, would neither stand nor sit down nor lie down until, while still walking up and down, I had dispelled that fear and dread. While I was standing, brahmin, that fear and dread came upon me. So I, brahmin, would neither walk up and down nor sit down nor lie down. Until, while still standing, I had dispelled that fear and dread. While I was sitting, brahmin, that fear and dread came upon me. So I, brahmin, would neither lie down nor stand nor walk up and down until, while still sitting, I had dispelled that fear and dread. While I was lying down, brahmin, that fear and dread came upon me. So I, brahmin, would neither sit down nor stand nor walk up and down until, while still lying down, I had dispelled that fear and dread.

50. "There are indeed, brahmin, some ascetics and brahmins who perceive night as day when it is actually night, and perceive day as night when it is actually day. This I call an abiding in confusion for those ascetics and brahmins. But I, brahmin, perceive night as night when it is actually night, and perceive day as day when it is actually day. Whatever, brahmin, one speaking rightly would say - 'A being having the nature of non-confusion has arisen in the world 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', this indeed one speaking rightly would say of me - 'A being having the nature of non-confusion has arisen in the world 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.'

51. "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 entered and dwelt 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 dwelt equanimous, mindful and fully aware, and experienced happiness with the body; that which the noble ones declare - 'One who is equanimous and mindful, one who dwells in happiness' - I entered and dwelt 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 entered and dwelt in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity.

52. "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.

53. "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.

54. "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.

55. "Now, brahmin, you might think thus - 'Even today surely the ascetic Gotama is not free from lust, not free from hate, not free from delusion, therefore he resorts to remote forest and woodland lodgings.' But this, brahmin, should not be seen thus. Seeing two reasons, brahmin, I resort to remote forest and woodland lodgings - seeing my own pleasant abiding in the present life, and having compassion for future generations."

56. "Indeed, the later populace has been shown compassion by Master Gotama, as is natural for a Worthy One, a perfectly Self-awakened One. 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 Discourse on Fear and Dread is concluded as fourth.

5. The Discourse on One Without Mental Blemishes

57. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. 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 four persons existing and found in the world. Which four? Here, friends, a certain person with a blemish does not understand as it really is 'there is a blemish internally in me.' But here, friends, a certain person with a blemish understands as it really is 'there is a blemish internally in me.' Here, friends, a certain person without blemish does not understand as it really is 'there is no blemish internally in me.' But here, friends, a certain person without blemish understands as it really is 'there is no blemish internally in me.' Therein, friends, that person with a blemish who does not understand as it really is 'there is a blemish internally in me,' this one of these two persons who have blemishes is declared to be the inferior person. Therein, friends, that person with a blemish who understands as it really is 'there is a blemish internally in me,' this one of these two persons who have blemishes is declared to be the excellent person. Therein, friends, that person without blemish who does not understand as it really is 'there is no blemish internally in me,' this one of these two persons who are without blemishes is declared to be the inferior person. Therein, friends, that person without blemish who understands as it really is 'there is no blemish internally in me,' this one of these two persons who are without blemishes is declared to be the excellent person."

58. When this was said, the Venerable Mahāmoggallāna said this to the Venerable Sāriputta -

"What now, friend Sāriputta, is the cause, what is the condition whereby of these two persons who have blemishes, one is declared to be an inferior person, one is declared to be an excellent person? But what, friend Sāriputta, is the cause, what is the condition whereby of these two persons who are without blemishes, one is declared to be an inferior person, one is declared to be an excellent person?"

59. "Therein, friend, that person who, being with a blemish, does not understand as it really is 'there is a blemish internally in me,' for him this is to be expected - he will not generate desire, will not strive, will not arouse energy for the abandoning of that blemish; he will die with lust, with hate, with delusion, with a blemish, with a defiled mind. Just as, friend, a bronze dish brought from a shop or from a smith's family, covered with dust and stain. If the owners would neither use it nor clean it, and would put it down in a dusty place. Thus indeed, friend, would that bronze dish at a later time become more defiled and stain-covered?" "Yes, friend." "Just so, friend, that person who, being with a blemish, does not understand as it really is 'there is a blemish internally in me,' for him this is to be expected - he will not generate desire, will not strive, will not arouse energy for the abandoning of that blemish; he will die with lust, with hate, with delusion, with a blemish, with a defiled mind.

"Therein, friend, that person who, being with a blemish, understands as it really is 'there is a blemish internally in me,' for him this is to be expected - he will generate desire, will strive, will arouse energy for the abandoning of that blemish; he will die without lust, without hate, without delusion, without blemish, with an undefiled mind. Just as, friend, a bronze dish brought from a shop or from a smith's family, covered with dust and stain. If the owners would both use it and clean it, and would not put it down in a dusty place. Thus indeed, friend, would that bronze dish at a later time become purer and cleaner?" "Yes, friend." "Just so, friend, that person who, being with a blemish, understands as it really is 'there is a blemish internally in me,' for him this is to be expected - he will generate desire, will strive, will arouse energy for the abandoning of that blemish; he will die without lust, without hate, without delusion, without blemish, with an undefiled mind.

"Therein, friend, that person who, being without blemish, does not understand as it really is 'there is no blemish internally in me,' for him this is to be expected - he will attend to the sign of the beautiful, and through his attention to the sign of the beautiful, lust will corrupt his mind; he will die with lust, with hate, with delusion, with a blemish, with a defiled mind. Just as, friend, a bronze dish brought from a shop or from a smith's family, pure and clean. If the owners would neither use it nor clean it, and would put it down in a dusty place. Thus indeed, friend, would that bronze dish at a later time become more defiled and stain-covered?" "Yes, friend." "Just so, friend, that person who, being without blemish, does not understand as it really is 'there is no blemish internally in me,' for him this is to be expected - he will attend to the sign of the beautiful, and through his attention to the sign of the beautiful, lust will corrupt his mind; he will die with lust, with hate, with delusion, with a blemish, with a defiled mind.

"Therein, friend, that person who, being without blemish, understands as it really is 'there is no blemish internally in me,' for him this is to be expected - he will not attend to the sign of the beautiful, and through his inattention to the sign of the beautiful, lust will not corrupt his mind; he will die without lust, without hate, without delusion, without blemish, with an undefiled mind. Just as, friend, a bronze dish brought from a shop or from a smith's family, pure and clean. If the owners would both use it and clean it, and would not put it down in a dusty place. Thus indeed, friend, would that bronze dish at a later time become purer and cleaner?" "Yes, friend." "Just so, friend, that person who, being without blemish, understands as it really is 'there is no blemish internally in me,' for him this is to be expected - he will not attend to the sign of the beautiful, and through his inattention to the sign of the beautiful, lust will not corrupt his mind; he will die without lust, without hate, without delusion, without blemish, with an undefiled mind.

"This, friend Moggallāna, is the cause, this is the condition whereby of these two persons who have blemishes, one is declared to be an inferior person, one is declared to be an excellent person. But this, friend Moggallāna, is the cause, this is the condition whereby of these two persons who are without blemishes, one is declared to be an inferior person, one is declared to be an excellent person."

60. "'Blemish, blemish', friend, is said. Of what indeed, friend, is this a designation, namely 'blemish'?" "This, friend, is a designation for evil unwholesome spheres of desire, namely 'blemish'."

"Now, friend, there is this possibility that here for a certain monk such a desire might arise - 'If only I had committed an offence, and the monks would not know that I have committed an offence.' Now, friend, there is this possibility that the monks would know that monk - 'He has committed an offence.' 'The monks know me as one who has committed an offence' - thus he is angry and displeased. Now, friend, whatever irritation and whatever displeasure - both of these are a blemish.

"Now, friend, there is this possibility that here for a certain monk such a desire might arise - 'If only I had committed an offence, and the monks would accuse me in private, not in the midst of the Community.' Now, friend, there is this possibility that the monks would accuse that monk in the midst of the Community, not in private. 'The monks accuse me in the midst of the Community, not in private' - thus he is angry and displeased. Now, friend, whatever irritation and whatever displeasure - both of these are a blemish.

"Now, friend, there is this possibility that here for a certain monk such a desire might arise - 'If only I had committed an offence, and an equal would accuse me, not one without equal.' Now, friend, there is this possibility that one without equal would accuse that monk, not an equal. 'One without equal accuses me, not an equal' - thus he is angry and displeased. Now, friend, whatever irritation and whatever displeasure - both of these are a blemish.

"Now, friend, there is this possibility that here for a certain monk such a desire might arise - 'Oh indeed, if only the Teacher would teach the Teaching to the monks by questioning me again and again, and the Teacher would not teach the Teaching to the monks by questioning another monk again and again.' Now, friend, there is this possibility that the Teacher would teach the Teaching to the monks by questioning another monk again and again, and the Teacher would not teach the Teaching to the monks by questioning that monk again and again. 'The Teacher teaches the Teaching to the monks by questioning another monk again and again, the Teacher does not teach the Teaching to the monks by questioning me again and again' - thus he is angry and displeased. Now, friend, whatever irritation and whatever displeasure - both of these are a blemish.

"Now, friend, there is this possibility that here for a certain monk such a desire might arise - 'Oh indeed, if only the monks would enter the village for a meal putting me in front again and again, and the monks would not enter the village for a meal putting another monk in front again and again.' Now, friend, there is this possibility that the monks would enter the village for a meal putting another monk in front again and again, and the monks would not enter the village for a meal putting that monk in front again and again. 'The monks enter the village for a meal putting another monk in front again and again, the monks do not enter the village for a meal putting me in front again and again' - thus he is angry and displeased. Now, friend, whatever irritation and whatever displeasure - both of these are a blemish.

"Now, friend, there is this possibility that here for a certain monk such a desire might arise - 'Oh indeed, may I alone obtain the best seat, the best water, the best almsfood in the refectory, may no other monk obtain the best seat, the best water, the best almsfood in the refectory.' Now, friend, there is this possibility that another monk might obtain the best seat, the best water, the best almsfood in the refectory, and that monk might not obtain the best seat, the best water, the best almsfood in the refectory. 'Another monk obtains the best seat, the best water, the best almsfood in the refectory, I do not obtain the best seat, the best water, the best almsfood in the refectory' - thus he is angry and displeased. Now, friend, whatever irritation and whatever displeasure - both of these are a blemish.

"Now, friend, there is this possibility that here for a certain monk such a desire might arise - 'Oh indeed, may I alone, having eaten in the refectory, give thanks, may no other monk, having eaten in the refectory, give thanks.' Now, friend, there is this possibility that another monk, having eaten in the refectory, might give thanks, and that monk, having eaten in the refectory, might not give thanks. 'Another monk, having eaten in the refectory, gives thanks, I, having eaten in the refectory, do not give thanks' - thus he is angry and displeased. Now, friend, whatever irritation and whatever displeasure - both of these are a blemish.

"Now, friend, there is this possibility that here for a certain monk such a desire might arise - 'Oh indeed, may I alone teach the Teaching to the monks who have come to the monastery, may no other monk teach the Teaching to the monks who have come to the monastery.' Now, friend, there is this possibility that another monk might teach the Teaching to the monks who have come to the monastery, and that monk might not teach the Teaching to the monks who have come to the monastery. 'Another monk teaches the Teaching to the monks who have come to the monastery, I do not teach the Teaching to the monks who have come to the monastery' - thus he is angry and displeased. Now, friend, whatever irritation and whatever displeasure - both of these are a blemish.

"Now, friend, there is this possibility that here for a certain monk such a desire might arise - 'Oh indeed, may I alone teach the Teaching to the nuns who have come to the monastery, etc. may I teach the Teaching to the male lay followers, etc. may I teach the Teaching to the female lay followers, may no other monk teach the Teaching to the female lay followers who have come to the monastery.' Now, friend, there is this possibility that another monk might teach the Teaching to the female lay followers who have come to the monastery, and that monk might not teach the Teaching to the female lay followers who have come to the monastery. 'Another monk teaches the Teaching to the female lay followers who have come to the monastery, I do not teach the Teaching to the female lay followers who have come to the monastery' - thus he is angry and displeased. Now, friend, whatever irritation and whatever displeasure - both of these are a blemish.

"Now, friend, there is this possibility that here for a certain monk such a desire might arise - 'Oh indeed, may monks honour me alone, respect me, revere me, venerate me, may monks not honour another monk, not respect, not revere, not venerate him.' Now, friend, there is this possibility that monks might honour another monk, respect, revere, venerate him, and monks might not honour that monk, not respect, not revere, not venerate him. 'Monks honour another monk, respect, revere, venerate him, monks do not honour me, do not respect, do not revere, do not venerate me' - thus he is angry and displeased. Now, friend, whatever irritation and whatever displeasure - both of these are a blemish.

"Now, friend, there is this possibility that here for a certain monk such a desire might arise - 'Oh indeed, may nuns alone, etc. male lay followers, etc. female lay followers honour me, respect me, revere me, venerate me, may female lay followers not honour another monk, not respect, not revere, not venerate him.' Now, friend, there is this possibility that female lay followers might honour another monk, respect, revere, venerate him, and female lay followers might not honour that monk, not respect, not revere, not venerate him. 'Female lay followers honour another monk, respect, revere, venerate him, female lay followers do not honour me, do not respect, do not revere, do not venerate me' - thus he is angry and displeased. Now, friend, whatever irritation and whatever displeasure - both of these are a blemish.

"Now, friend, there is this possibility that here for a certain monk such a desire might arise - 'Oh indeed, may I alone be an obtainer of superior robes, may no other monk be an obtainer of superior robes.' Now, friend, there is this possibility that another monk might be an obtainer of superior robes, and that monk might not be an obtainer of superior robes. 'Another monk is an obtainer of superior robes, I am not an obtainer of superior robes' - thus he is angry and displeased. Now, friend, whatever irritation and whatever displeasure - both of these are a blemish.

"Now, friend, there is this possibility that here for a certain monk such a desire might arise - 'Oh indeed, may I alone be an obtainer of superior almsfood... etc. of superior lodgings... etc. of superior requisites of medicines for the sick, may no other monk be an obtainer of superior requisites of medicines for the sick.' Now, friend, there is this possibility that another monk might be an obtainer of superior requisites of medicines for the sick, and that monk might not be an obtainer of superior requisites of medicines for the sick. 'Another monk is an obtainer of superior requisites of medicines for the sick, I am not an obtainer of superior requisites of medicines for the sick' - thus he is angry and displeased. Now, friend, whatever irritation and whatever displeasure - both of these are a blemish.

"This, friend, is the designation for these evil unwholesome spheres of desire, that is to say, blemish."

61. "For whatever monk, friend, these evil unwholesome spheres of desire are not abandoned, are both seen and heard, even though he is a forest-dweller, dwelling in a secluded resting place, an almsfood eater, one who walks successively for alms, a wearer of rag-robes, one wearing coarse robes, yet his fellow monks do not honour him, do not respect him, do not revere him, do not venerate him. What is the reason for this? For those evil unwholesome spheres of desire of that venerable one, not abandoned, are both seen and heard. Just as, friend, a bronze dish brought from a shop or from a smith's family, pure and clean. If the owners, having filled it with a snake's carcass or a dog's carcass or a human carcass, having covered it with another bronze dish, would go to the market place. People, having seen it, would say thus - 'Hey, what is this being carried, like something fine and pure?' Having risen up and having opened it, one would look. Together with seeing it, disagreeableness would arise, loathsomeness would arise, disgust would arise; even for the hungry there would be no desire to eat, how much more for the satisfied. Just so, friend, for whatever monk these evil unwholesome spheres of desire are not abandoned, are both seen and heard, even though he is a forest-dweller, dwelling in a secluded resting place, an almsfood eater, one who walks successively for alms, a wearer of rag-robes, one wearing coarse robes, yet his fellow monks do not honour him, do not respect him, do not revere him, do not venerate him. What is the reason for this? For those evil unwholesome spheres of desire of that venerable one, not abandoned, are both seen and heard.

62. "For whatever monk, friend, these evil unwholesome spheres of desire are abandoned, are both seen and heard, even though he is a village-border dweller, one who accepts invitations, one wearing robes given by householders, yet his fellow monks honour him, respect him, revere him, venerate him. What is the reason for this? For those evil unwholesome spheres of desire of that venerable one, abandoned, are both seen and heard. Just as, friend, a bronze dish brought from a shop or from a smith's family, pure and clean. If the owners, having arranged rice of fine rice with the dark grains picked out, with various curries, with various vegetables, having covered it with another bronze dish, would go to the market place. People, having seen it, would say thus - 'Hey, what is this being carried, like something fine and pure?' Having risen up and having opened it, one would look. Together with seeing it, agreeableness would arise, non-loathsomeness would arise, non-disgust would arise; even for the satisfied there would be a desire to eat, how much more for the hungry. Just so, friend, for whatever monk these evil unwholesome spheres of desire are abandoned, are both seen and heard, even though he is a village-border dweller, one who accepts invitations, one wearing robes given by householders, yet his fellow monks honour him, respect him, revere him, venerate him. What is the reason for this? For those evil unwholesome spheres of desire of that venerable one, abandoned, are both seen and heard."

63. When this was said, the Venerable Mahāmoggallāna said this to the Venerable Sāriputta - "A simile occurs to me, friend Sāriputta." "Let it occur to you, friend Moggallāna." "On one occasion, friend, I was dwelling at Rājagaha in Giribbaja. Then, friend, having dressed in the earlier period of the day, taking my bowl and robe, I entered Rājagaha for almsfood. Now at that time Samīti, the wheelwright's son, was planing the rim of a chariot. Paṇḍuputta, a naked ascetic, the son of a former wheelwright, was standing by him. Then, friend, this reflection arose in the mind of Paṇḍuputta, the naked ascetic, the son of a former wheelwright - 'Oh, if only this Samīti, the wheelwright's son, would plane away this bend and this crookedness and this flaw from this rim, then this rim would be free from bend, free from crookedness, free from flaw, pure, established in its core.' In whatever way, friend, the reflection arose in the mind of Paṇḍuputta, the naked ascetic, the son of a former wheelwright, in that way Samīti, the wheelwright's son, planed away that bend and that crookedness and that flaw from that rim. Then, friend, Paṇḍuputta, the naked ascetic, the son of a former wheelwright, delighted, uttered words of delight - 'He planes as if knowing heart with heart.'

"Just so, friend, those persons who are faithless, who have gone forth from home into homelessness for the sake of livelihood, not through faith, who are fraudulent, deceitful, treacherous, agitated, arrogant, fickle, garrulous, of loose speech, with unguarded doors in the faculties, not knowing moderation in food, not devoted to wakefulness, without regard for asceticism, without keen respect for the training, luxurious, lax, forerunners in falling away, having laid down the responsibility for solitude, lazy, lacking in energy, unmindful, not fully aware, unconcentrated, with wandering minds, unwise, idiots - for them the Venerable Sāriputta, with this exposition of the Teaching, planes as if knowing heart with heart.

"But those sons of good family who have gone forth from home into homelessness through faith, who are not fraudulent, not deceitful, not treacherous, not agitated, not arrogant, not fickle, not garrulous, not of loose speech, with guarded doors in the faculties, knowing moderation in food, devoted to wakefulness, with regard for asceticism, with keen respect for the training, not luxurious, not lax, having laid down the responsibility for falling away, forerunners in solitude, putting forth strenuous energy, resolute, mindful, fully aware, concentrated, with unified minds, wise, not idiots - they, having heard this exposition of the Teaching from the Venerable Sāriputta, drink it in, methinks, devour it, methinks, with speech and with mind - 'Good indeed, sir, our fellow in the holy life, having raised us up from the unwholesome, establishes us in the wholesome.' Just as, friend, 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 atimuttaka flowers, having received it with both hands, would place it on the head, the highest part - just so, friend, those sons of good family who have gone forth from home into homelessness through faith, who are not fraudulent, not deceitful, not treacherous, not agitated, not arrogant, not fickle, not garrulous, not of loose speech, with guarded doors in the faculties, knowing moderation in food, devoted to wakefulness, with regard for asceticism, with keen respect for the training, not luxurious, not lax, having laid down the responsibility for falling away, forerunners in solitude, putting forth strenuous energy, resolute, mindful, fully aware, concentrated, with unified minds, wise, not idiots - they, having heard this exposition of the Teaching from the Venerable Sāriputta, drink it in, methinks, devour it, methinks, with speech and with mind - 'Good indeed, sir, our fellow in the holy life, having raised us up from the unwholesome, establishes us in the wholesome.' Thus those two great beings gave thanks to each other's well-spoken words."

The Discourse on Without Blemish is concluded as fifth.

6. The Discourse on What One May Wish

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

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

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

"If, monks, a monk should wish - 'May the services of those whose robes, almsfood, lodging and requisite of medicines for the sick I use be of great fruit and great benefit to them' - he should be one who fulfils morality, devoted internally to serenity of mind, with meditative absorption not neglected, endowed with insight, one who develops empty dwellings.

"If, monks, a monk should wish - 'May those relatives and blood relations who are deceased ghosts, when they remember me with a confident mind, may that be of great fruit and great benefit to them' - he should be one who fulfils morality, devoted internally to serenity of mind, with meditative absorption not neglected, endowed with insight, one who develops empty dwellings.

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

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

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

"If, monks, a monk should wish - 'May I, having gone beyond material form, touch with the body and dwell in those peaceful deliverances that are immaterial' - he should be one who fulfils morality... etc. one who develops empty dwellings.

67. "If, monks, a monk should wish - 'With the utter elimination of the three mental fetters, may I be a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment' - he should be one who fulfils morality... etc. one who develops empty dwellings.

"If, monks, a monk should wish - 'With the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, may I be a once-returner, who, having come to this world only once more, would make an end of suffering' - he should be one who fulfils morality... etc. one who develops empty dwellings.

"If, monks, a monk should wish - 'With the utter elimination of the five lower mental fetters, may I be one of spontaneous birth, attaining final nibbāna there, not subject to return from that world' - he should be one who fulfils morality... etc. one who develops empty dwellings.

68. "If, monks, a monk should wish - 'May I experience the various kinds of supernormal power - having been one, may I become many; having been many, may I become one; appearing and vanishing; may I go unhindered through walls, through ramparts, through mountains, just as through space; may I dive in and out of the earth just as in water; may I go on water without breaking it just as on earth; may I travel cross-legged through space just as a winged bird; may I fondle and stroke with my hand even the moon and sun, so mighty and powerful; may I exercise mastery with my body even as far as the Brahma world' - he should be one who fulfils morality... etc. one who develops empty dwellings.

"If, monks, a monk should wish - 'With the divine ear element, purified and surpassing the human, may I hear both sounds - divine and human, whether far or near' - he should be one who fulfils morality... etc. one who develops empty dwellings.

"If, monks, a monk should wish - 'May I understand the minds of other beings, of other persons, having encompassed them with my own mind - may I understand a mind with lust as "a mind with lust", may I understand a mind without lust as "a mind without lust"; may I understand a mind with hate as "a mind with hate", may I understand a mind without hate as "a mind without hate"; may I understand a mind with delusion as "a mind with delusion", may I understand a mind without delusion as "a mind without delusion"; may I understand a contracted mind as "a contracted mind", may I understand a distracted mind as "a distracted mind"; may I understand an exalted mind as "an exalted mind", may I understand a not exalted mind as "a not exalted mind"; may I understand a surpassed mind as "a surpassed mind", may I understand an unsurpassed mind as "an unsurpassed mind"; may I understand a concentrated mind as "a concentrated mind", may I understand an unconcentrated mind as "an unconcentrated mind"; may I understand a liberated mind as "a liberated mind", may I understand an unliberated mind as "an unliberated mind"' - he should be one who fulfils morality... etc. one who develops empty dwellings.

"If, monks, a monk should wish - 'May I recollect manifold past lives, as follows - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many cosmic cycles of universe-contraction, many cosmic cycles of universe-expansion, many cosmic cycles of universe-contraction and expansion - There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here. Thus with aspects and terms may I recollect manifold past lives' - he should be one who fulfils morality... etc. one who develops empty dwellings.

"If, monks, a monk should wish - 'With the divine eye, which is pure and surpasses the human, may I see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, may I understand beings according to their actions - "These beings indeed, sirs, endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views, upon the body's collapse at death, they have arisen in a realm of misery, an unfortunate realm, a nether world, in hell; but these beings, sirs, endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, not revilers of the noble ones, holding right views, undertaking actions based on right views, upon the body's collapse at death, they have arisen in a fortunate realm, in a heavenly world" - thus with the divine eye, which is pure and surpasses the human, may I see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, may I understand beings according to their actions' - he should be one who fulfils morality, devoted internally to serenity of mind, with meditative absorption not neglected, endowed with insight, one who develops empty dwellings.

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

This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Discourse on If One Should Wish is concluded as sixth.

7. The Discourse on the Cloth

70. 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 -

"Just as, monks, a cloth that is defiled and stained; if a washerman were to apply it to whatever kind of dye - whether blue, or yellow, or red, or crimson - it would be of poorly dyed colour, it would be of impure colour. What is the reason for this? Because of the impurity, monks, of the cloth. Just so, monks, when the mind is defiled, an unfortunate realm is to be expected. Just as, monks, a cloth that is pure and bright; if a washerman were to apply it to whatever kind of dye - whether blue, or yellow, or red, or crimson - it would be of well-dyed colour, it would be of pure colour. What is the reason for this? Because of the purity, monks, of the cloth. Just so, monks, when the mind is undefiled, a fortunate realm is to be expected.

71. "And what, monks, are the impurities of the mind? Covetousness and unrighteous greed is an impurity of the mind, anger is an impurity of the mind, wrath is an impurity of the mind, hostility is an impurity of the mind, contempt is an impurity of the mind, insolence is an impurity of the mind, envy is an impurity of the mind, stinginess is an impurity of the mind, deceit is an impurity of the mind, fraudulence is an impurity of the mind, obstinacy is an impurity of the mind, impetuosity is an impurity of the mind, conceit is an impurity of the mind, arrogance is an impurity of the mind, vanity is an impurity of the mind, negligence is an impurity of the mind.

72. "That monk, monks, having understood 'covetousness and unrighteous greed is an impurity of the mind' - thus having understood, abandons covetousness and unrighteous greed, the impurity of the mind; having understood 'anger is an impurity of the mind' - thus having understood, abandons anger, the impurity of the mind; having understood 'wrath is an impurity of the mind' - thus having understood, abandons wrath, the impurity of the mind; having understood 'hostility is an impurity of the mind' - thus having understood, abandons hostility, the impurity of the mind; having understood 'contempt is an impurity of the mind' - thus having understood, abandons contempt, the impurity of the mind; having understood 'insolence is an impurity of the mind' - thus having understood, abandons insolence, the impurity of the mind; having understood 'envy is an impurity of the mind' - thus having understood, abandons envy, the impurity of the mind; having understood 'stinginess is an impurity of the mind' - thus having understood, abandons stinginess, the impurity of the mind; having understood 'deceit is an impurity of the mind' - thus having understood, abandons deceit, the impurity of the mind; having understood 'fraudulence is an impurity of the mind' - thus having understood, abandons fraudulence, the impurity of the mind; having understood 'obstinacy is an impurity of the mind' - thus having understood, abandons obstinacy, the impurity of the mind; having understood 'impetuosity is an impurity of the mind' - thus having understood, abandons impetuosity, the impurity of the mind; having understood 'conceit is an impurity of the mind' - thus having understood, abandons conceit, the impurity of the mind; having understood 'arrogance is an impurity of the mind' - thus having understood, abandons arrogance, the impurity of the mind; having understood 'vanity is an impurity of the mind' - thus having understood, abandons vanity, the impurity of the mind; having understood 'negligence is an impurity of the mind' - thus having understood, abandons negligence, the impurity of the mind.

73. "Monks, when for a monk, having understood 'covetousness and unrighteous greed is an impurity of the mind' - thus having understood, covetousness and unrighteous greed, the impurity of the mind, has been abandoned; having understood 'anger is an impurity of the mind' - thus having understood, anger, the impurity of the mind, has been abandoned; having understood 'wrath is an impurity of the mind' - thus having understood, wrath, the impurity of the mind, has been abandoned; having understood 'hostility is an impurity of the mind' - thus having understood, hostility, the impurity of the mind, has been abandoned; having understood 'contempt is an impurity of the mind' - thus having understood, contempt, the impurity of the mind, has been abandoned; having understood 'insolence is an impurity of the mind' - thus having understood, insolence, the impurity of the mind, has been abandoned; having understood 'envy is an impurity of the mind' - thus having understood, envy, the impurity of the mind, has been abandoned; having understood 'stinginess is an impurity of the mind' - thus having understood, stinginess, the impurity of the mind, has been abandoned; having understood 'deceit is an impurity of the mind' - thus having understood, deceit, the impurity of the mind, has been abandoned; having understood 'fraudulence is an impurity of the mind' - thus having understood, fraudulence, the impurity of the mind, has been abandoned; having understood 'obstinacy is an impurity of the mind' - thus having understood, obstinacy, the impurity of the mind, has been abandoned; having understood 'impetuosity is an impurity of the mind' - thus having understood, impetuosity, the impurity of the mind, has been abandoned; having understood 'conceit is an impurity of the mind' - thus having understood, conceit, the impurity of the mind, has been abandoned; having understood 'arrogance is an impurity of the mind' - thus having understood, arrogance, the impurity of the mind, has been abandoned; having understood 'vanity is an impurity of the mind' - thus having understood, vanity, the impurity of the mind, has been abandoned; having understood 'negligence is an impurity of the mind' - thus having understood, negligence, the impurity of the mind, has been abandoned.

74. "He is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' He is endowed with unwavering confidence in the Teaching: 'Well proclaimed by the Blessed One is the Teaching, visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise.' He is endowed with unwavering confidence in the Community: 'The Community of the Blessed One's disciples is practicing well, the Community of the Blessed One's disciples is practicing uprightly, the Community of the Blessed One's disciples is practicing by the true method, the Community of the Blessed One's disciples is practicing properly, that is, the four pairs of persons, the eight individual persons. This Community of the Blessed One's disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.'

75. "And according to the limit by which it has been given up, rejected, released, abandoned, relinquished for him, he, thinking 'I am endowed with unwavering confidence in the Buddha,' obtains inspiration regarding the meaning, obtains inspiration regarding the Teaching, obtains gladness connected with the Teaching. In one who is gladdened, rapture arises; when the mind is filled with rapture, the body becomes calm; one whose body is calm feels happiness; the mind of one who is happy becomes concentrated. Towards the Teaching... etc. I am endowed with unwavering confidence in the Community,' he obtains inspiration regarding the meaning, obtains inspiration regarding the Teaching, obtains gladness connected with the Teaching; in one who is gladdened, rapture arises; when the mind is filled with rapture, the body becomes calm; one whose body is calm feels happiness; the mind of one who is happy becomes concentrated. 'And according to the limit by which it has been given up, rejected, released, abandoned, relinquished for me,' he obtains inspiration regarding the meaning, obtains inspiration regarding the Teaching, obtains gladness connected with the Teaching; in one who is gladdened, rapture arises; when the mind is filled with rapture, the body becomes calm; one whose body is calm feels happiness; the mind of one who is happy becomes concentrated.

76. "That monk, monks, of such morality, of such teachings, of such wisdom, even if he eats almsfood of fine rice with the dark grains picked out, with various curries, with various vegetables, that is not an obstacle for him. Just as, monks, a cloth that is defiled and stained, having come to clear water, becomes pure and bright, or gold, having come to a goldsmith's furnace, becomes pure and bright, just so, monks, a monk of such morality, of such teachings, of such wisdom, even if he eats almsfood of fine rice with the dark grains picked out, with various curries, with various vegetables, that is not an obstacle for him.

77. "He dwells having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will; with a mind accompanied by compassion... etc. with a mind accompanied by altruistic joy... etc. He dwells having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will.

78. He understands: 'There is this, there is the inferior, there is the superior, there is a further escape from this attainment of perception.' For one knowing thus, seeing thus, the mind becomes liberated from the mental corruption of sensuality, the mind becomes liberated from the mental corruption of existence, the mind becomes liberated from the mental corruption of ignorance. When liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' This is called, monks - 'a monk bathed with the inner bathing.'"

79. Now at that time the brahmin Sundarikabhāradvāja was seated not far from the Blessed One. Then the brahmin Sundarikabhāradvāja said this to the Blessed One - "Does the venerable Gotama go to the river Bāhukā to bathe?" "What, brahmin, about the river Bāhukā? What will the river Bāhukā do?" "For, Master Gotama, the river Bāhukā is considered by many people to give purification, for, Master Gotama, the river Bāhukā is considered by many people to give merit, and in the river Bāhukā many people wash away the evil deeds they have done." Then the Blessed One addressed the brahmin Sundarikabhāradvāja in verses -

"The Bāhukā and the Adhikakkā, the Gayā and the Sundarikā too;

The Sarassatī and the Payāgā, and also the river Bāhumatī;

Even constantly plunging in, a fool of dark deeds is not purified.

"What will the Sundarikā do, what the Payāgā, what the river Bāhukā;

For a hostile man who has committed crimes, they cannot purify that evil-doer.

"For the pure one it is always the Phaggu festival, for the pure one it is always the Observance day;

For the pure one of clean actions, the religious duty is always fulfilled;

Bathe right here, brahmin, make safety for all beings.

"If you do not speak falsehood, if you do not harm living beings;

If you do not take what is not given, being faithful and without stinginess;

What will you do having gone to Gayā, even a well is your Gayā."

80. When this was said, the brahmin Sundarikabhāradvāja said this to the Blessed One - "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 I receive the going forth in the presence of Master Gotama, may I receive the full ordination." The brahmin Sundarikabhāradvāja received the going forth in the presence of the Blessed One, he received full ordination. Not long after being fully ordained, the Venerable Bhāradvāja, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - 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 Bhāradvāja became one of the Worthy Ones.

The Discourse on the Cloth is concluded as seventh.

8. The Discourse on Detachment

81. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the Venerable Mahācunda, 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 Mahācunda said this to the Blessed One - "These various views, venerable sir, that arise in the world - connected with the doctrine of self or connected with the doctrine of the world - is there abandoning of these views, is there relinquishment of these views, for a monk attending from the very beginning, venerable sir?"

82. "These various views, Cunda, that arise in the world - connected with the doctrine of self or connected with the doctrine of the world - where these views arise, where they underlie, where they occur, that: 'This is not mine, this I am not, this is not my self' - thus seeing this as it really is with right wisdom, there is the abandoning of these views, there is the relinquishment of these views.

"Now, Cunda, there is this possibility that here a certain monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, might enter and dwell in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. He would think thus - 'I am dwelling in detachment.' But these, Cunda, are not called detachment in the Noble One's discipline. These are called pleasant abidings in the present life in the Noble One's discipline.

"Now, Cunda, there is this possibility that here a certain monk, with the subsiding of applied and sustained thought, might 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. He would think thus - 'I am dwelling in detachment.' But these, Cunda, are not called detachment in the Noble One's discipline. These are called pleasant abidings in the present life in the Noble One's discipline.

"Now, Cunda, there is this possibility that here a certain monk, with the fading away of rapture, might 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' - might enter and dwell in the third meditative absorption. He would think thus - 'I am dwelling in detachment.' But these, Cunda, are not called detachment in the Noble One's discipline. These are called pleasant abidings in the present life in the Noble One's discipline.

"Now, Cunda, there is this possibility that here a certain monk, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, might enter and dwell in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. He would think thus - 'I am dwelling in detachment.' But these, Cunda, are not called detachment in the Noble One's discipline. These are called pleasant abidings in the present life in the Noble One's discipline.

"Now, Cunda, there is this possibility that here a certain monk, 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,' might enter and dwell in the plane of infinite space. He would think thus - 'I am dwelling in detachment.' But these, Cunda, are not called detachment in the Noble One's discipline. These are called peaceful abidings in the Noble One's discipline.

"Now, Cunda, there is this possibility that here a certain monk, with the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite,' might enter and dwell in the plane of infinite consciousness. He would think thus - 'I am dwelling in detachment.' But these, Cunda, are not called detachment in the Noble One's discipline. These are called peaceful abidings in the Noble One's discipline.

"Now, Cunda, there is this possibility that here a certain monk, with the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' might enter and dwell in the plane of nothingness. He would think thus - 'I am dwelling in detachment.' But these, Cunda, are not called detachment in the Noble One's discipline. These are called peaceful abidings in the Noble One's discipline.

"Now, Cunda, there is this possibility that here a certain monk, with the complete transcendence of the plane of nothingness, might enter and dwell in the plane of neither-perception-nor-non-perception. He would think thus - 'I am dwelling in detachment.' But these, Cunda, are not called detachment in the Noble One's discipline. These are called peaceful abidings in the Noble One's discipline.

83. "But here, Cunda, detachment is to be done by you. 'Others will be violent, we here will be non-violent' - thus detachment is to be done. 'Others will be killers of living beings, we here will abstain from killing living beings' - thus detachment is to be done. 'Others will be takers of what is not given, we here will abstain from taking what is not given' - thus detachment is to be done. 'Others will be non-celibate, we here will be celibate' - thus detachment is to be done. 'Others will be speakers of falsehood, we here will abstain from lying' - thus detachment is to be done. 'Others will be speakers of divisive speech, we here will abstain from divisive speech' - thus detachment is to be done. 'Others will be speakers of harsh speech, we here will abstain from harsh speech' - thus detachment is to be done. 'Others will be speakers of idle chatter, we here will abstain from idle chatter' - thus detachment is to be done. 'Others will be covetous, we here will be non-covetous' - thus detachment is to be done. 'Others will have minds of ill-will, we here will have minds without ill-will' - thus detachment is to be done. 'Others will hold wrong view, we here will hold right view' - thus detachment is to be done. 'Others will have wrong thought, we here will have right thought' - thus detachment is to be done. 'Others will have wrong speech, we here will have right speech' - thus detachment is to be done. 'Others will have wrong action, we here will have right action' - thus detachment is to be done. 'Others will have wrong livelihood, we here will have right livelihood' - thus detachment is to be done. 'Others will have wrong effort, we here will have right effort' - thus detachment is to be done. 'Others will have wrong mindfulness, we here will have right mindfulness' - thus detachment is to be done. 'Others will have wrong concentration, we here will have right concentration' - thus detachment is to be done. 'Others will have wrong knowledge, we here will have right knowledge' - thus detachment is to be done. 'Others will have wrong liberation, we here will have right liberation' - thus detachment is to be done.

'Others will be overcome by sloth and torpor, we here will be free from sloth and torpor' - thus detachment is to be done. 'Others will be agitated, we here will be unagitated' - thus detachment is to be done. 'Others will be doubtful, we here will have crossed over doubt' - thus detachment is to be done. 'Others will be prone to wrath, we here will be without wrath' - thus detachment is to be done. 'Others will bear grudges, we here will be without grudges' - thus detachment is to be done. 'Others will depreciate others' worth, we here will be without depreciation' - thus detachment is to be done. 'Others will be spiteful, we here will be without spite' - thus detachment is to be done. 'Others will be envious, we here will be without envy' - thus detachment is to be done. 'Others will be stingy, we here will be without stinginess' - thus detachment is to be done. 'Others will be fraudulent, we here will be without fraud' - thus detachment is to be done. 'Others will be deceitful, we here will be without deceit' - thus detachment is to be done. 'Others will be obstinate, we here will be without obstinacy' - thus detachment is to be done. 'Others will be arrogant, we here will be without arrogance' - thus detachment is to be done. 'Others will be difficult to admonish, we here will be easy to admonish' - thus detachment is to be done. 'Others will have evil friends, we here will have good friends' - thus detachment is to be done. 'Others will be heedless, we here will be heedful' - thus detachment is to be done. 'Others will be faithless, we here will have faith' - thus detachment is to be done. 'Others will be shameless, we here will have shame' - thus detachment is to be done. 'Others will have no moral fear, we here will have moral fear' - thus detachment is to be done. 'Others will be of little learning, we here will be very learned' - thus detachment is to be done. 'Others will be lazy, we here will be putting forth strenuous energy' - thus detachment is to be done. 'Others will be unmindful, we here will have established mindfulness' - thus detachment is to be done. 'Others will be unwise, we here will be accomplished in wisdom' - thus detachment is to be done. 'Others will be adhering to their own views, holding on to them tenaciously, relinquishing them with difficulty, we here will be not adhering to our own views, not holding on to them tenaciously, relinquishing them easily' - thus detachment is to be done.

84. "Even the arising of intention, Cunda, I say is of great benefit regarding wholesome mental states, what then to say of conforming actions by body and speech! Therefore, Cunda, 'Others will be violent, we here will be non-violent' - thus the mind should be aroused. 'Others will be killers of living beings, we here will abstain from killing living beings' - thus the mind should be aroused... 'Others will be adhering to their own views, holding on to them tenaciously, relinquishing them with difficulty, we here will be not adhering to our own views, not holding on to them tenaciously, relinquishing them easily' - thus the mind should be aroused.

85. "Just as, Cunda, there may be an uneven path, for its avoidance there is another even path; or just as, Cunda, there may be an uneven ford, for its avoidance there is another even ford; just so indeed, Cunda, for a violent male person, non-violence is for avoidance; for a male person who kills living beings, abstention from killing living beings is for avoidance; for a male person who takes what is not given, abstention from taking what is not given is for avoidance; for a male person who is not a practitioner of the holy life, abstention from not practising the holy life is for avoidance; for a male person who lies, abstention from lying is for avoidance; for a male person of divisive speech, abstention from divisive speech is for avoidance; for a male person of harsh speech, abstention from harsh speech is for avoidance; for a male person who engages in idle chatter, abstention from idle chatter is for avoidance; for a covetous male person, non-covetousness is for avoidance; for a male person with an angry mind, non-anger is for avoidance; for a male person of wrong view, right view is for avoidance; for a male person of wrong thought, right thought is for avoidance; for a male person of wrong speech, right speech is for avoidance; for a male person of wrong action, right action is for avoidance; for a male person of wrong livelihood, right livelihood is for avoidance; for a male person of wrong effort, right effort is for avoidance; for a male person of wrong mindfulness, right mindfulness is for avoidance; for a male person of wrong concentration, right concentration is for avoidance; for a male person of wrong knowledge, right knowledge is for avoidance; for a male person of wrong liberation, right liberation is for avoidance.

"For a male person overcome by sloth and torpor, freedom from sloth and torpor is for avoidance; for a restless male person, non-restlessness is for avoidance; for a male person who doubts sceptically, having crossed over sceptical doubt is for avoidance; for a male person prone to wrath, non-wrath is for avoidance; for a male person with hostility, non-hostility is for avoidance; for a contemptuous male person, non-contempt is for avoidance; for an insolent male person, non-insolence is for avoidance; for an envious male person, non-envy is for avoidance; for a stingy male person, non-stinginess is for avoidance; for a fraudulent male person, non-fraudulence is for avoidance; for a deceitful male person, non-deceit is for avoidance; for an obstinate male person, non-obstinacy is for avoidance; for an arrogant male person, non-arrogance is for avoidance; for a male person difficult to admonish, being easy to admonish is for avoidance; for a male person with evil friends, good friendship is for avoidance; for a heedless male person, diligence is for avoidance; for a faithless male person, faith is for avoidance; for a shameless male person, shame is for avoidance; for a male person having no moral fear, moral fear is for avoidance; for a male person of little learning, great learning is for avoidance; for a lazy male person, arousal of energy is for avoidance; for an unmindful male person, establishment of mindfulness is for avoidance; for an unwise male person, accomplishment in wisdom is for avoidance; for a male person adhering to his own views, holding on to them tenaciously and relinquishing them with difficulty, not adhering to his own views, not holding on to them tenaciously and relinquishing them easily is for avoidance.

86. "Just as, Cunda, whatever unwholesome mental states there are, all of them lead to the lower realm, whatever wholesome mental states there are, all of them lead to the upper realm, just so indeed, Cunda, for a violent male person, non-violence is for the upper realm; for a male person who kills living beings, abstention from killing living beings is for the upper realm; etc. for a male person adhering to his own views, holding on to them tenaciously and relinquishing them with difficulty, not adhering to his own views, not holding on to them tenaciously and relinquishing them easily is for the upper realm.

87. "That indeed, Cunda, one who is himself sunk in the marsh will pull out another who is sunk in the marsh - this is impossible. That indeed, Cunda, one who is himself not sunk in the marsh will pull out another who is sunk in the marsh - this is possible. That indeed, Cunda, one who is himself untamed, undisciplined, not attained final Nibbāna will tame, discipline, and lead another to final Nibbāna - this is impossible. That indeed, Cunda, one who is himself tamed, disciplined, attained final Nibbāna will tame, discipline, and lead another to final Nibbāna - this is possible. Just so indeed, Cunda, for a violent male person, non-violence is for final Nibbāna; for a male person who kills living beings, abstention from killing living beings is for final Nibbāna. For a male person who takes what is not given, abstention from taking what is not given is for final Nibbāna. For a male person who is not a practitioner of the holy life, abstention from not practising the holy life is for final Nibbāna. For a male person who lies, abstention from lying is for final Nibbāna. For a male person of divisive speech, abstention from divisive speech is for final Nibbāna. For a male person of harsh speech, abstention from harsh speech is for final Nibbāna. For a male person who engages in idle chatter, abstention from idle chatter is for final Nibbāna. For a covetous male person, non-covetousness is for final Nibbāna. For a male person with an angry mind, non-anger is for final Nibbāna. For a male person of wrong view, right view is for final Nibbāna. For a male person of wrong thought, right thought is for final Nibbāna. For a male person of wrong speech, right speech is for final Nibbāna. For a male person of wrong action, right action is for final Nibbāna. For a male person of wrong livelihood, right livelihood is for final Nibbāna. For a male person of wrong effort, right effort is for final Nibbāna. For a male person of wrong mindfulness, right mindfulness is for final Nibbāna. For a male person of wrong concentration, right concentration is for final Nibbāna. For a male person of wrong knowledge, right knowledge is for final Nibbāna. For a male person of wrong liberation, right liberation is for final Nibbāna.

"For a male person overcome by sloth and torpor, freedom from sloth and torpor is for final Nibbāna. For a restless male person, non-restlessness is for final Nibbāna. For a male person who doubts sceptically, having crossed over sceptical doubt is for final Nibbāna. For a male person prone to wrath, non-wrath is for final Nibbāna. For a male person with hostility, non-hostility is for final Nibbāna. For a contemptuous male person, non-contempt is for final Nibbāna. For an insolent male person, non-insolence is for final Nibbāna. For an envious male person, non-envy is for final Nibbāna. For a stingy male person, non-stinginess is for final Nibbāna. For a fraudulent male person, non-fraudulence is for final Nibbāna. For a deceitful male person, non-deceit is for final Nibbāna. For an obstinate male person, non-obstinacy is for final Nibbāna. For an arrogant male person, non-arrogance is for final Nibbāna. For a male person difficult to admonish, being easy to admonish is for final Nibbāna. For a male person with evil friends, good friendship is for final Nibbāna. For a heedless male person, diligence is for final Nibbāna. For a faithless male person, faith is for final Nibbāna. For a shameless male person, shame is for final Nibbāna. For a male person having no moral fear, moral fear is for final Nibbāna. For a male person of little learning, great learning is for final Nibbāna. For a lazy male person, arousal of energy is for final Nibbāna. For an unmindful male person, establishment of mindfulness is for final Nibbāna. For an unwise male person, accomplishment in wisdom is for final Nibbāna. For a male person adhering to his own views, holding on to them tenaciously and relinquishing them with difficulty, not adhering to his own views, not holding on to them tenaciously and relinquishing them easily is for final Nibbāna.

88. "Thus indeed, Cunda, the exposition on detachment has been taught by me, the exposition on the arising of consciousness has been taught, the exposition on avoidance has been taught, the exposition on the upper portion has been taught, the exposition on final nibbāna has been taught. Whatever, Cunda, is to be done by a Teacher for disciples, seeking their welfare, compassionate, out of compassion, that has been done by me for you. 'These, Cunda, are tree-roots, these are empty houses; meditate, Cunda, do not be negligent, do not be remorseful afterwards' - this is our instruction."

This is what the Blessed One said. Delighted, the Venerable Mahācunda rejoiced in what the Blessed One had said.

Forty-four terms were spoken, five connections were taught;

The discourse named Detachment, profound like the ocean.

The Discourse on Detachment is concluded as eighth.

9. The Discourse on Right View

89. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks assented to the Venerable Sāriputta. The Venerable Sāriputta said this -

"'Right view, right view', friend, is said. In what respect, friend, is a noble disciple one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching?"

"We would come even from afar, friend, to the presence of the Venerable Sāriputta to understand the meaning of this statement. It would be good indeed if the meaning of this statement would occur to the Venerable Sāriputta himself. Having heard from the Venerable Sāriputta, the monks will remember it." "If so, friends, listen, pay close attention, I will speak." "Yes, friend," those monks assented to the Venerable Sāriputta. The Venerable Sāriputta said this -

"Since, friends, a noble disciple understands the unwholesome and understands the unwholesome root, understands the wholesome and understands the wholesome root - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching. But what, friends, is the unwholesome, what is the unwholesome root, what is the wholesome, what is the wholesome root? Killing living beings, friends, is unwholesome, taking what is not given is unwholesome, sexual misconduct is unwholesome, lying is unwholesome, divisive speech is unwholesome, harsh speech is unwholesome, idle chatter is unwholesome, covetousness is unwholesome, anger is unwholesome, wrong view is unwholesome - this is called, friends, the unwholesome. And what, friends, is the unwholesome root? Greed is an unwholesome root, hate is an unwholesome root, delusion is an unwholesome root - this is called, friends, the unwholesome root.

"And what, friends, is the wholesome? Abstention from killing living beings is wholesome, abstention from taking what is not given is wholesome, abstention from sexual misconduct is wholesome, abstention from lying is wholesome, abstention from divisive speech is wholesome, abstention from harsh speech is wholesome, abstention from idle chatter is wholesome, non-covetousness is wholesome, non-anger is wholesome, right view is wholesome - this is called, friends, the wholesome. And what, friends, is the wholesome root? Non-greed is a wholesome root, non-hate is a wholesome root, non-delusion is a wholesome root - this is called, friends, the wholesome root.

"Since, friends, a noble disciple thus understands the unwholesome, thus understands the unwholesome root, thus understands the wholesome, thus understands the wholesome root, he, having completely abandoned the underlying tendency to lust, having dispelled the underlying tendency to aversion, having abolished the underlying tendency to the view and conceit 'I am', having abandoned ignorance and aroused true knowledge, makes an end of suffering in this very life - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching."

90. "Good, friend," those monks, having delighted in and given thanks for the Venerable Sāriputta's saying, asked the Venerable Sāriputta a further question - "But might there be, friend, another method by which a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching?"

"There might be, friends. Since, friends, a noble disciple understands nutriment, understands the origin of nutriment, understands the cessation of nutriment, and understands the practice leading to the cessation of nutriment - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching. But what, friends, is nutriment, what is the origin of nutriment, what is the cessation of nutriment, what is the practice leading to the cessation of nutriment? There are, friends, these four nutriments for the presence of beings or for the support of those seeking birth. Which four? Edible food, gross or subtle, contact is the second, mental volition is the third, consciousness is the fourth. From the origin of craving is the origin of nutriment, from the cessation of craving is the cessation of nutriment, it is just this noble eightfold path that is the practice leading to the cessation of nutriment, as follows - right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

"Since, friends, a noble disciple thus understands nutriment, thus understands the origin of nutriment, thus understands the cessation of nutriment, thus understands the practice leading to the cessation of nutriment, he, having completely abandoned the underlying tendency to lust, having dispelled the underlying tendency to aversion, having abolished the underlying tendency to the view and conceit 'I am', having abandoned ignorance and aroused true knowledge, makes an end of suffering in this very life - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching."

91. "Good, friend," those monks, having delighted in and given thanks for the Venerable Sāriputta's saying, asked the Venerable Sāriputta a further question - "But might there be, friend, another method by which a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching?"

"There might be, friends. Since, friends, a noble disciple understands suffering, understands the origin of suffering, understands the cessation of suffering, and understands the practice leading to the cessation of suffering - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching. But what, friends, is suffering, what is the origin of suffering, what is the cessation of suffering, what is the practice leading to the cessation of suffering? Birth is suffering, ageing is suffering, death is suffering, sorrow, lamentation, suffering, displeasure and anguish are suffering, association with what is not dear is suffering, separation from what is dear is suffering, not getting what one wishes for is also suffering, in brief, the five aggregates of clinging are suffering - this is called, friends, suffering. And what, friends, is the origin of suffering? It is this craving which leads to rebirth, accompanied by delight and lust, finding delight here and there, as follows - sensual craving, craving for existence, craving for non-existence - this is called, friends, the origin of suffering. And what, friends, is the cessation of suffering? That which is the complete fading away and cessation of that very craving without remainder, the giving up, the relinquishment, the freedom, the non-attachment - this is called, friends, the cessation of suffering. And what, friends, is the practice leading to the cessation of suffering? It is just this noble eightfold path, as follows - right view, etc. right concentration - this is called, friends, the practice leading to the cessation of suffering.

"Since, friends, a noble disciple thus understands suffering, thus understands the origin of suffering, thus understands the cessation of suffering, thus understands the practice leading to the cessation of suffering, he, having completely abandoned the underlying tendency to lust, having dispelled the underlying tendency to aversion, having abolished the underlying tendency to the view and conceit 'I am', having abandoned ignorance and aroused true knowledge, makes an end of suffering in this very life - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching."

92. "Good, friend," those monks, having delighted in and given thanks for the Venerable Sāriputta's saying, asked the Venerable Sāriputta a further question - "But might there be, friend, another method by which a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching?"

"There might be, friends. Since, friends, a noble disciple understands ageing and death, understands the origin of ageing and death, understands the cessation of ageing and death, and understands the practice leading to the cessation of ageing and death - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching. But what, friends, is ageing and death, what is the origin of ageing and death, what is the cessation of ageing and death, what is the practice leading to the cessation of ageing and death? Whatever ageing, decaying, broken teeth, grey hair, wrinkled skin, deterioration of life span, maturing of the faculties of those various beings in those various orders of beings - this is called, friends, ageing. And what, friends, is death? Whatever passing away, decease, breaking up, disappearance, death, dying, making of time, breaking up of the aggregates, discarding of the body, arrest of the life faculty of those various beings from those various orders of beings - this is called, friends, death. Thus this ageing and this death - this is called, friends, ageing and death. From the origin of birth is the origin of ageing and death, from the cessation of birth is the cessation of ageing and death, it is just this noble eightfold path that is the practice leading to the cessation of ageing and death, as follows - right view, etc. right concentration.

"Since, friends, a noble disciple thus understands ageing and death, thus understands the origin of ageing and death, thus understands the cessation of ageing and death, thus understands the practice leading to the cessation of ageing and death, he, having completely abandoned the underlying tendency to lust, etc. makes an end of suffering - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching."

93. "Good, friend," indeed etc. asked - "But might there be, friend, etc. "There might be, friend. Since, friends, a noble disciple understands birth, understands the origin of birth, understands the cessation of birth, and understands the practice leading to the cessation of birth - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching. But what, friends, is birth, what is the origin of birth, what is the cessation of birth, what is the practice leading to the cessation of birth? Whatever birth, coming into being, descent, production, manifestation of the aggregates, acquisition of the sense bases of those various beings in those various orders of beings - this is called, friends, birth. From the origin of becoming is the origin of birth, from the cessation of becoming is the cessation of birth, it is just this noble eightfold path that is the practice leading to the cessation of birth, as follows - right view, etc. right concentration.

"Since, friends, a noble disciple thus understands birth, thus understands the origin of birth, thus understands the cessation of birth, thus understands the practice leading to the cessation of birth, he, having completely abandoned the underlying tendency to lust, etc. makes an end of suffering - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching."

94. "Good, friend," indeed etc. asked - "But might there be, friend, etc. "There might be, friend. Since, friends, a noble disciple understands existence, understands the origin of existence, understands the cessation of existence, and understands the practice leading to the cessation of existence - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching. But what, friends, is existence, what is the origin of existence, what is the cessation of existence, what is the practice leading to the cessation of existence? There are these three existences, friends - sensual existence, fine-material existence, immaterial existence. From the origin of clinging is the origin of existence, from the cessation of clinging is the cessation of existence, it is just this noble eightfold path that is the practice leading to the cessation of existence, as follows - right view, etc. right concentration.

"Since, friends, a noble disciple thus understands existence, thus understands the origin of existence, thus understands the cessation of existence, thus understands the practice leading to the cessation of existence, he, having completely abandoned the underlying tendency to lust, etc. makes an end of suffering. To this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching."

95. "Good, friend," indeed etc. asked - "But might there be, friend, etc. "There might be, friend. Since, friends, a noble disciple understands clinging, understands the origin of clinging, understands the cessation of clinging, and understands the practice leading to the cessation of clinging - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching. But what, friends, is clinging, what is the origin of clinging, what is the cessation of clinging, what is the practice leading to the cessation of clinging? There are these four kinds of clinging, friends - clinging to sensual pleasures, clinging to views, clinging to moral rules and austerities, clinging to the doctrine of self. From the origin of craving is the origin of clinging, from the cessation of craving is the cessation of clinging, it is just this noble eightfold path that is the practice leading to the cessation of clinging, as follows - right view, etc. right concentration.

"Since, friends, a noble disciple thus understands clinging, thus understands the origin of clinging, thus understands the cessation of clinging, thus understands the practice leading to the cessation of clinging, he, having completely abandoned the underlying tendency to lust, etc. makes an end of suffering - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching."

96. "Good, friend," indeed etc. asked - "But might there be, friend, etc. "There might be, friend. Since, friends, a noble disciple understands craving, understands the origin of craving, understands the cessation of craving, and understands the practice leading to the cessation of craving - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching. But what, friends, is craving, what is the origin of craving, what is the cessation of craving, what is the practice leading to the cessation of craving? There are these six classes of craving, friends - craving for visible form, craving for sound, craving for odour, craving for flavour, craving for tangible object, craving for mental objects. From the origin of feeling is the origin of craving, from the cessation of feeling is the cessation of craving, it is just this noble eightfold path that is the practice leading to the cessation of craving, as follows - right view, etc. right concentration.

"Since, friends, a noble disciple thus understands craving, thus understands the origin of craving, thus understands the cessation of craving, thus understands the practice leading to the cessation of craving, he, having completely abandoned the underlying tendency to lust, etc. makes an end of suffering - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching."

97. "Good, friend," indeed etc. asked - "But might there be, friend, etc. "There might be, friend. Since, friends, a noble disciple understands feeling, understands the origin of feeling, understands the cessation of feeling, and understands the practice leading to the cessation of feeling - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching. But what, friends, is feeling, what is the origin of feeling, what is the cessation of feeling, what is the practice leading to the cessation of feeling? There are these six classes of feeling, friends - feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. From the origin of contact is the origin of feeling, from the cessation of contact is the cessation of feeling, it is just this noble eightfold path that is the practice leading to the cessation of feeling, as follows - right view, etc. right concentration.

"Since, friends, a noble disciple thus understands feeling, thus understands the origin of feeling, thus understands the cessation of feeling, thus understands the practice leading to the cessation of feeling, he, having completely abandoned the underlying tendency to lust, etc. makes an end of suffering - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching."

98. "Good, friend," indeed etc. asked - "But might there be, friend, etc. "There might be, friend. Since, friends, a noble disciple understands contact, understands the origin of contact, understands the cessation of contact, and understands the practice leading to the cessation of contact - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching. But what, friends, is contact, what is the origin of contact, what is the cessation of contact, what is the practice leading to the cessation of contact? There are these six classes of contact, friends - eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. From the origin of the six sense bases is the origin of contact, from the cessation of the six sense bases is the cessation of contact, it is just this noble eightfold path that is the practice leading to the cessation of contact, as follows - right view, etc. right concentration.

"Since, friends, a noble disciple thus understands contact, thus understands the origin of contact, thus understands the cessation of contact, thus understands the practice leading to the cessation of contact, he, having completely abandoned the underlying tendency to lust, etc. makes an end of suffering - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching."

99. "Good, friend," indeed etc. asked - "But might there be, friend, etc. "There might be, friend. Since, friends, a noble disciple understands the six sense bases, understands the origin of the six sense bases, understands the cessation of the six sense bases, and understands the practice leading to the cessation of the six sense bases - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching. But what, friends, are the six sense bases, what is the origin of the six sense bases, what is the cessation of the six sense bases, what is the practice leading to the cessation of the six sense bases? There are, friends, these six sense bases - the eye sense base, the ear sense base, the nose sense base, the tongue sense base, the body sense base, the mind sense base. From the origin of mentality-materiality is the origin of the six sense bases, from the cessation of mentality-materiality is the cessation of the six sense bases, it is just this noble eightfold path that is the practice leading to the cessation of the six sense bases, as follows - right view, etc. right concentration.

"Since, friends, a noble disciple thus understands the six sense bases, thus understands the origin of the six sense bases, thus understands the cessation of the six sense bases, thus understands the practice leading to the cessation of the six sense bases, he, having completely abandoned the underlying tendency to lust, etc. makes an end of suffering - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching."

100. "Good, friend," indeed etc. asked - "But might there be, friend, etc. "There might be, friend. Since, friends, a noble disciple understands mentality-materiality, understands the origin of mentality-materiality, understands the cessation of mentality-materiality, and understands the practice leading to the cessation of mentality-materiality - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching. But what, friends, is mentality-materiality, what is the origin of mentality-materiality, what is the cessation of mentality-materiality, what is the practice leading to the cessation of mentality-materiality? Feeling, perception, volition, contact, attention - this is called, friends, mentality; the four primary elements and the materiality derived from the four primary elements - this is called, friends, materiality. Thus this mentality and this materiality - this is called, friends, mentality-materiality. From the origin of consciousness is the origin of mentality-materiality, from the cessation of consciousness is the cessation of mentality-materiality, it is just this noble eightfold path that is the practice leading to the cessation of mentality-materiality, as follows - right view, etc. right concentration.

"Since, friends, a noble disciple thus understands mentality-materiality, thus understands the origin of mentality-materiality, thus understands the cessation of mentality-materiality, thus understands the practice leading to the cessation of mentality-materiality, he, having completely abandoned the underlying tendency to lust, etc. makes an end of suffering - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching."

101. "Good, friend," indeed etc. asked - "But might there be, friend, etc. "There might be, friend. Since, friends, a noble disciple understands consciousness, understands the origin of consciousness, understands the cessation of consciousness, and understands the practice leading to the cessation of consciousness - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching. But what, friends, is consciousness, what is the origin of consciousness, what is the cessation of consciousness, what is the practice leading to the cessation of consciousness? There are these six classes of consciousness, friends - eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. From the origin of activities is the origin of consciousness, from the cessation of activities is the cessation of consciousness, it is just this noble eightfold path that is the practice leading to the cessation of consciousness, as follows - right view, etc. right concentration.

"Since, friends, a noble disciple thus understands consciousness, thus understands the origin of consciousness, thus understands the cessation of consciousness, thus understands the practice leading to the cessation of consciousness, he, having completely abandoned the underlying tendency to lust, etc. makes an end of suffering - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching."

102. "Good, friend," indeed etc. asked - "But might there be, friend, etc. "There might be, friend. Since, friends, a noble disciple understands activities, understands the origin of activities, understands the cessation of activities, and understands the practice leading to the cessation of activities - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching. But what, friends, are activities, what is the origin of activities, what is the cessation of activities, what is the practice leading to the cessation of activities? There are these three activities, friends - bodily activity, verbal activity, mental activity. From the origin of ignorance is the origin of activities, from the cessation of ignorance is the cessation of activities, it is just this noble eightfold path that is the practice leading to the cessation of activities, as follows - right view, etc. right concentration.

"Since, friends, a noble disciple thus understands activities, thus understands the origin of activities, thus understands the cessation of activities, thus understands the practice leading to the cessation of activities, he, having completely abandoned the underlying tendency to lust, having dispelled the underlying tendency to aversion, having abolished the underlying tendency to the view and conceit 'I am', having abandoned ignorance and aroused true knowledge, makes an end of suffering in this very life - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching."

103. "Good, friend," indeed etc. asked - "But might there be, friend, etc. "There might be, friend. Since, friends, a noble disciple understands ignorance, understands the origin of ignorance, understands the cessation of ignorance, and understands the practice leading to the cessation of ignorance - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching. But what, friends, is ignorance, what is the origin of ignorance, what is the cessation of ignorance, what is the practice leading to the cessation of ignorance? Whatever, friends, is not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the practice leading to the cessation of suffering - this is called, friends, ignorance. From the origin of mental corruptions is the origin of ignorance, from the cessation of mental corruptions is the cessation of ignorance, it is just this noble eightfold path that is the practice leading to the cessation of ignorance, as follows - right view, etc. right concentration.

"Since, friends, a noble disciple thus understands ignorance, thus understands the origin of ignorance, thus understands the cessation of ignorance, thus understands the practice leading to the cessation of ignorance, he, having completely abandoned the underlying tendency to lust, having dispelled the underlying tendency to aversion, having abolished the underlying tendency to the view and conceit 'I am', having abandoned ignorance and aroused true knowledge, makes an end of suffering in this very life - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching."

104. "Good, friend," those monks, having delighted in and given thanks for the Venerable Sāriputta's saying, asked the Venerable Sāriputta a further question - "But might there be, friend, another method by which a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching?"

"There might be, friends. Since, friends, a noble disciple understands mental corruption, understands the origin of mental corruption, understands the cessation of mental corruption, and understands the practice leading to the cessation of mental corruption - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching. But what, friends, is mental corruption, what is the origin of mental corruption, what is the cessation of mental corruption, what is the practice leading to the cessation of mental corruption? There are these three mental corruptions, friends - mental corruption of sensuality, mental corruption of existence, mental corruption of ignorance. From the origin of ignorance is the origin of mental corruption, from the cessation of ignorance is the cessation of mental corruption, it is just this noble eightfold path that is the practice leading to the cessation of mental corruption, as follows - right view, etc. right concentration.

"Since, friends, a noble disciple thus understands mental corruption, thus understands the origin of mental corruption, thus understands the cessation of mental corruption, thus understands the practice leading to the cessation of mental corruption, he, having completely abandoned the underlying tendency to lust, having dispelled the underlying tendency to aversion, having abolished the underlying tendency to the view and conceit 'I am', having abandoned ignorance and aroused true knowledge, makes an end of suffering in this very life - to this extent too, friends, a noble disciple is one of right view, whose view is upright, who is endowed with unwavering confidence in the Teaching, who has arrived at this Good Teaching."

This the Venerable Sāriputta said. Those monks, delighted, rejoiced in what the Venerable Sāriputta had said.

The Discourse on Right View is concluded as ninth.

10. The Great Discourse on the Establishment of Mindfulness

105. Thus have I heard - On one occasion the Blessed One was dwelling among the Kurus, where there was a market town of the Kurus named Kammāsadhamma. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -

Synopsis

106. "Monks, this is the one-way path for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna, that is to say, the four establishments of mindfulness.

"Which four? Here, monks, a monk dwells observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; he dwells observing feelings in feelings, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; he dwells observing mind in mind, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; He dwells observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world.

The synopsis is concluded.

Observation of Body: The Section on Breathing

107. "And how, monks, does a monk dwell observing the body in the body? Here, monks, a monk, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. He, mindful, breathes in; mindful, he breathes out. Breathing in long, he understands: 'I breathe in long'; or breathing out long, he understands: 'I breathe out long'; or breathing in short, he understands: 'I breathe in short'; or breathing out short, he understands: 'I breathe out short'; he trains: 'Experiencing the whole body, I shall breathe in'; he trains: 'Experiencing the whole body, I shall breathe out'; he trains: 'Calming the bodily activity, I shall breathe in'; he trains: 'Calming the bodily activity, I shall breathe out.'

"Just as, monks, a skilled turner or a turner's apprentice, making a long turn, understands: 'I make a long turn'; or making a short turn, understands: 'I make a short turn'; just so, monks, a monk, breathing in long, understands: 'I breathe in long'; or breathing out long, he understands: 'I breathe out long'; or breathing in short, he understands: 'I breathe in short'; or breathing out short, he understands: 'I breathe out short'; he trains: 'Experiencing the whole body, I shall breathe in'; he trains: 'Experiencing the whole body, I shall breathe out'; he trains: 'Calming the bodily activity, I shall breathe in'; he trains: 'Calming the bodily activity, I shall breathe out.' Thus he dwells observing the body in the body internally, or he dwells observing the body in the body externally, or he dwells observing the body in the body internally and externally; or he dwells observing the nature of arising in the body, or he dwells observing the nature of falling in the body, or he dwells observing the nature of arising and falling in the body. Or his mindfulness is established: 'There is a body.' Just for the purpose of knowledge, just for the purpose of mindfulness, and he dwells independent, and does not cling to anything in the world. Thus indeed, monks, a monk dwells observing the body in the body.

The section on breathing is concluded.

Observation of Body: The Section on Postures

108. "Furthermore, monks, a monk when going understands 'I am going,' or when standing understands 'I am standing,' or when seated understands 'I am seated,' or when lying down understands 'I am lying down.' Or in whatever way his body is disposed, he understands it accordingly. Thus he dwells observing the body in the body internally, or he dwells observing the body in the body externally, or he dwells observing the body in the body internally and externally; or he dwells observing the nature of arising in the body, or he dwells observing the nature of falling in the body, or he dwells observing the nature of arising and falling in the body. Or his mindfulness is established: 'There is a body.' Just for the purpose of knowledge, just for the purpose of mindfulness, and he dwells independent, and does not cling to anything in the world. Thus indeed, monks, a monk dwells observing the body in the body.

The section on postures is concluded.

Observation of Body: The Section on Full Awareness

109. "Furthermore, monks, a monk acts with full awareness when going forward and returning, acts with full awareness when looking ahead and looking aside, acts with full awareness when bending and stretching, acts with full awareness when wearing the double robe, bowl and robes, acts with full awareness when eating, drinking, chewing and tasting, acts with full awareness when defecating and urinating, acts with full awareness when walking, standing, sitting, sleeping, waking, speaking and remaining silent. Thus he dwells observing the body in the body internally, or etc. Thus indeed, monks, a monk dwells observing the body in the body.

The section on full awareness is concluded.

Observation of Body: The Section on Attention to Repulsiveness

110. "Furthermore, monks, a monk reviews this very body, upwards from the soles of the feet, downwards from the top of the hair, bounded by the skin, as full of many kinds of impurity: 'There are in this body head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, undigested food, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, synovic fluid, urine.'

"Just as, monks, a double-mouthed bag full of various kinds of grain, as follows - hill rice, paddy, green peas, beans, sesame seeds, rice grains. A man with eyes, having opened it, might review it: 'This is hill rice, this is paddy, these are green peas, these are beans, these are sesame seeds, these are rice grains.' Just so, monks, a monk reviews this very body, upwards from the soles of the feet, downwards from the top of the hair, bounded by the skin, as full of many kinds of impurity: 'There are in this body head hairs, body hairs... etc. urine.'

"Thus he dwells observing the body in the body internally, or etc. Thus indeed, monks, a monk dwells observing the body in the body.

The section on attention to the repulsiveness is concluded.

Observation of Body: The Section on Attention to the Elements

111. "Furthermore, monks, a monk reviews this very body, as it is placed, as it is disposed, according to the elements: 'There are in this body the solid element, the liquid element, the heat element, and the air element.'

"Just as, monks, a skilled butcher or a butcher's apprentice, having slaughtered a cow, having divided it into portions at a crossroads, might be seated. Just so, monks, a monk reviews this very body, as it is placed, as it is disposed, according to the elements: 'There are in this body the solid element, the liquid element, the heat element, and the air element.' Thus he dwells observing the body in the body internally, or etc. Thus indeed, monks, a monk dwells observing the body in the body.

The section on attention on the elements is concluded.

Observation of Body: The Section on the Nine Charnel Ground Contemplations

112. "Furthermore, monks, a monk, just as if he were to see a body abandoned in a charnel ground, dead for one day, or dead for two days, or dead for three days, bloated, discoloured, festering. He compares this very body with that - 'This body too is of such a nature, will become thus, has not gone beyond this.' Thus he dwells observing the body in the body internally, or etc. Thus indeed, monks, a monk dwells observing the body in the body.

"Furthermore, monks, a monk, just as if he were to see a body abandoned in a charnel ground, being devoured by crows, or being devoured by hawks, or being devoured by vultures, or being devoured by herons, or being devoured by dogs, or being devoured by tigers, or being devoured by leopards, or being devoured by jackals, or being devoured by various kinds of creatures. He compares this very body with that - 'This body too is of such a nature, will become thus, has not gone beyond this.' Thus he dwells observing the body in the body internally, or etc. Thus indeed, monks, a monk dwells observing the body in the body.

"Furthermore, monks, a monk, just as if he were to see a body abandoned in a charnel ground, a skeleton with flesh and blood, held together by sinews... etc. a skeleton without flesh, smeared with blood, held together by sinews... etc. a skeleton without flesh and blood, held together by sinews... etc. bones disconnected, scattered in all directions - here a hand bone, there a foot bone, here an ankle bone, there a shin bone, here a thigh bone, there a hip bone, here a rib bone, there a back bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth bone, here a skull. He compares this very body with that - 'This body too is of such a nature, will become thus, has not gone beyond this.' Thus he dwells observing the body in the body internally, or etc. Thus indeed, monks, a monk dwells observing the body in the body.

"Furthermore, monks, a monk, just as if he were to see a body abandoned in a charnel ground, bones white, the colour of shells... etc. bones heaped up, more than a year old... etc. bones rotten, reduced to powder. He compares this very body with that - 'This body too is of such a nature, will become thus, has not gone beyond this.' Thus he dwells observing the body in the body internally, or he dwells observing the body in the body externally, or he dwells observing the body in the body internally and externally; or he dwells observing the nature of arising in the body, or he dwells observing the nature of falling in the body, or he dwells observing the nature of arising and falling in the body. Or his mindfulness is established: 'There is a body.' Just for the purpose of knowledge, just for the purpose of mindfulness, and he dwells independent, and does not cling to anything in the world. Thus indeed, monks, a monk dwells observing the body in the body.

The section on the nine charnel ground contemplations is concluded.

The fourteen observations of body are concluded.

Observation of Feeling

113. "And how, monks, does a monk dwell observing feelings in feelings? Here, monks, when feeling a pleasant feeling, a monk understands: 'I feel a pleasant feeling.' When feeling an unpleasant feeling, he understands: 'I feel an unpleasant feeling.' When feeling a neither-unpleasant-nor-pleasant feeling, he understands: 'I feel a neither-unpleasant-nor-pleasant feeling.' When feeling a carnal pleasant feeling, he understands: 'I feel a carnal pleasant feeling.' When feeling a spiritual pleasant feeling, he understands: 'I feel a spiritual pleasant feeling.' When feeling a carnal unpleasant feeling, he understands: 'I feel a carnal unpleasant feeling.' When feeling a spiritual unpleasant feeling, he understands: 'I feel a spiritual unpleasant feeling.' When feeling a carnal neither-unpleasant-nor-pleasant feeling, he understands: 'I feel a carnal neither-unpleasant-nor-pleasant feeling.' When feeling a spiritual neither-unpleasant-nor-pleasant feeling, he understands: 'I feel a spiritual neither-unpleasant-nor-pleasant feeling.' Thus he dwells observing feelings in feelings internally, or he dwells observing feelings in feelings externally, or he dwells observing feelings in feelings internally and externally. Or he dwells observing the nature of arising in feelings, or he dwells observing the nature of falling in feelings, or he dwells observing the nature of arising and falling in feelings. Or his mindfulness is established: 'There is feeling.' Just for the purpose of knowledge, just for the purpose of mindfulness, and he dwells independent, and does not cling to anything in the world. Thus indeed, monks, a monk dwells observing feelings in feelings.

The observation of feeling is concluded.

Observation of Mind

114. "And how, monks, does a monk dwell observing mind in mind? Here, monks, a monk understands a mind with lust as 'a mind with lust', he understands a mind without lust as 'a mind without lust'; he understands a mind with hate as 'a mind with hate', he understands a mind without hate as 'a mind without hate'; he understands a mind with delusion as 'a mind with delusion', he understands a mind without delusion as 'a mind without delusion'; he understands a contracted mind as 'a contracted mind', he understands a distracted mind as 'a distracted mind'; he understands an exalted mind as 'an exalted mind', he understands a not exalted mind as 'a not exalted mind'; he understands a surpassed mind as 'a surpassed mind', he understands an unsurpassed mind as 'an unsurpassed mind'; he understands a concentrated mind as 'a concentrated mind', he understands an unconcentrated mind as 'an unconcentrated mind'; he understands a liberated mind as 'a liberated mind', he understands an unliberated mind as 'an unliberated mind'. Thus he dwells observing mind in mind internally, or he dwells observing mind in mind externally, or he dwells observing mind in mind internally and externally; or he dwells observing the nature of arising in mind, or he dwells observing the nature of falling in mind, or he dwells observing the nature of arising and falling in mind. Or his mindfulness is established: 'There is mind.' Just for the purpose of knowledge, just for the purpose of mindfulness, and he dwells independent, and does not cling to anything in the world. Thus indeed, monks, a monk dwells observing mind in mind.

The observation of mind is concluded.

Observation of Mental Objects: The Section on Hindrances

115. "And how, monks, does a monk dwell observing mental phenomena in mental phenomena? Here, monks, a monk dwells observing mental phenomena in mental phenomena in terms of the five mental hindrances. And how, monks, does a monk dwell observing mental phenomena in mental phenomena in terms of the five mental hindrances?

"Here, monks, a monk, when there is sensual desire internally, understands 'there is sensual desire internally in me,' or when there is no sensual desire internally, understands 'there is no sensual desire internally in me'; and he understands how the arising of unarisen sensual desire occurs, and he understands how the abandoning of arisen sensual desire occurs, and he understands how the non-arising in the future of abandoned sensual desire occurs.

"When there is anger internally, he understands 'there is anger internally in me,' or when there is no anger internally, he understands 'there is no anger internally in me'; and he understands how the arising of unarisen anger occurs, and he understands how the abandoning of arisen anger occurs, and he understands how the non-arising in the future of abandoned anger occurs.

"When there is sloth and torpor internally, he understands 'there is sloth and torpor internally in me,' or when there is no sloth and torpor internally, he understands 'there is no sloth and torpor internally in me,' and he understands how the arising of unarisen sloth and torpor occurs, and he understands how the abandoning of arisen sloth and torpor occurs, and he understands how the non-arising in the future of abandoned sloth and torpor occurs.

"When there is restlessness and remorse internally, he understands 'there is restlessness and remorse internally in me,' or when there is no restlessness and remorse internally, he understands 'there is no restlessness and remorse internally in me'; and he understands how the arising of unarisen restlessness and remorse occurs, and he understands how the abandoning of arisen restlessness and remorse occurs, and he understands how the non-arising in the future of abandoned restlessness and remorse occurs.

"When there is sceptical doubt internally, he understands 'there is sceptical doubt internally in me,' or when there is no sceptical doubt internally, he understands 'there is no sceptical doubt internally in me'; and he understands how the arising of unarisen sceptical doubt occurs, and he understands how the abandoning of arisen sceptical doubt occurs, and he understands how the non-arising in the future of abandoned sceptical doubt occurs.

"Thus he dwells observing mental phenomena in mental phenomena internally, or he dwells observing mental phenomena in mental phenomena externally, or he dwells observing mental phenomena in mental phenomena internally and externally; or he dwells observing the nature of arising in mental phenomena, or he dwells observing the nature of falling in mental phenomena, or he dwells observing the nature of arising and falling in mental phenomena. Or his mindfulness is established: 'there are mental phenomena.' Just for the purpose of knowledge, just for the purpose of mindfulness, and he dwells independent, and does not cling to anything in the world. Thus indeed, monks, a monk dwells observing mental phenomena in mental phenomena in terms of the five mental hindrances.

The section on mental hindrances is concluded.

Observation of Mental Objects: The Section on Aggregates

116. "Furthermore, monks, a monk dwells observing mental phenomena in mental phenomena in terms of the five aggregates of clinging. And how, monks, does a monk dwell observing mental phenomena in mental phenomena in terms of the five aggregates of clinging? Here, monks, a monk – '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, such is the origin of perception, such is the passing away of perception; such are activities, such is the origin of activities, such is the passing away of activities; such is consciousness, such is the origin of consciousness, such is the passing away of consciousness.' Thus he dwells observing mental phenomena in mental phenomena internally, or he dwells observing mental phenomena in mental phenomena externally, or he dwells observing mental phenomena in mental phenomena internally and externally; or he dwells observing the nature of arising in mental phenomena, or he dwells observing the nature of falling in mental phenomena, or he dwells observing the nature of arising and falling in mental phenomena. Or his mindfulness is established: 'there are mental phenomena.' Just for the purpose of knowledge, just for the purpose of mindfulness, and he dwells independent, and does not cling to anything in the world. Thus indeed, monks, a monk dwells observing mental phenomena in mental phenomena in terms of the five aggregates of clinging.

The section on aggregates is concluded.

Observation of Mental Objects: The Section on Sense Bases

117. "Furthermore, monks, a monk dwells observing mental phenomena in mental phenomena in terms of the six internal and external sense bases. And how, monks, does a monk dwell observing mental phenomena in mental phenomena in terms of the six internal and external sense bases?

"Here, monks, a monk understands the eye, and he understands forms, and he understands the mental fetter that arises dependent on both, and he understands how the arising of an unarisen mental fetter occurs, and he understands how the abandoning of an arisen mental fetter occurs, and he understands how the non-arising in the future of an abandoned mental fetter occurs.

"He understands the ear, and he understands sounds, and he understands the mental fetter that arises dependent on both, and he understands how the arising of an unarisen mental fetter occurs, and he understands how the abandoning of an arisen mental fetter occurs, and he understands how the non-arising in the future of an abandoned mental fetter occurs.

"He understands the nose, and he understands odours, and he understands the mental fetter that arises dependent on both, and he understands how the arising of an unarisen mental fetter occurs, and he understands how the abandoning of an arisen mental fetter occurs, and he understands how the non-arising in the future of an abandoned mental fetter occurs.

"He understands the tongue, and he understands flavours, and he understands the mental fetter that arises dependent on both, and he understands how the arising of an unarisen mental fetter occurs, and he understands how the abandoning of an arisen mental fetter occurs, and he understands how the non-arising in the future of an abandoned mental fetter occurs.

"He understands the body, and he understands tangible objects, and he understands the mental fetter that arises dependent on both, and he understands how the arising of an unarisen mental fetter occurs, and he understands how the abandoning of an arisen mental fetter occurs, and he understands how the non-arising in the future of an abandoned mental fetter occurs.

"He understands the mind, and he understands mental phenomena, and he understands the mental fetter that arises dependent on both, and he understands how the arising of an unarisen mental fetter occurs, and he understands how the abandoning of an arisen mental fetter occurs, and he understands how the non-arising in the future of an abandoned mental fetter occurs.

The section on sense bases is concluded.

Observation of Mental Objects: The Section on Factors of Enlightenment

118. "Furthermore, monks, a monk dwells observing mental phenomena in mental phenomena in terms of the seven factors of enlightenment. And how, monks, does a monk dwell observing mental phenomena in mental phenomena in terms of the seven factors of enlightenment? Here, monks, a monk, when there is the enlightenment factor of mindfulness internally, understands 'there is the enlightenment factor of mindfulness internally in me,' or when there is no enlightenment factor of mindfulness internally, understands 'there is no enlightenment factor of mindfulness internally in me,' and he understands how the arising of the unarisen enlightenment factor of mindfulness occurs, and he understands how the fulfilment through development of the arisen enlightenment factor of mindfulness occurs.

"When there is the enlightenment factor of investigation of phenomena internally, he understands 'there is the enlightenment factor of investigation of phenomena internally in me,' or when there is no enlightenment factor of investigation of phenomena internally, he understands 'there is no enlightenment factor of investigation of phenomena internally in me,' and he understands how the arising of the unarisen enlightenment factor of investigation of phenomena occurs, and he understands how the fulfilment through development of the arisen enlightenment factor of investigation of phenomena occurs.

"When there is the enlightenment factor of energy internally, he understands 'there is the enlightenment factor of energy internally in me,' or when there is no enlightenment factor of energy internally, he understands 'there is no enlightenment factor of energy internally in me,' and he understands how the arising of the unarisen enlightenment factor of energy occurs, and he understands how the fulfilment through development of the arisen enlightenment factor of energy occurs.

"When there is the enlightenment factor of rapture internally, he understands 'there is the enlightenment factor of rapture internally in me,' or when there is no enlightenment factor of rapture internally, he understands 'there is no enlightenment factor of rapture internally in me,' and he understands how the arising of the unarisen enlightenment factor of rapture occurs, and he understands how the fulfilment through development of the arisen enlightenment factor of rapture occurs.

"When there is the enlightenment factor of tranquillity internally, he understands 'there is the enlightenment factor of tranquillity internally in me,' or when there is no enlightenment factor of tranquillity internally, he understands 'there is no enlightenment factor of tranquillity internally in me,' and he understands how the arising of the unarisen enlightenment factor of tranquillity occurs, and he understands how the fulfilment through development of the arisen enlightenment factor of tranquillity occurs.

"When there is the enlightenment factor of concentration internally, he understands 'there is the enlightenment factor of concentration internally in me,' or when there is no enlightenment factor of concentration internally, he understands 'there is no enlightenment factor of concentration internally in me,' and he understands how the arising of the unarisen enlightenment factor of concentration occurs, and he understands how the fulfilment through development of the arisen enlightenment factor of concentration occurs.

"When there is the enlightenment factor of equanimity internally, he understands 'there is the enlightenment factor of equanimity internally in me,' or when there is no enlightenment factor of equanimity internally, he understands 'there is no enlightenment factor of equanimity internally in me,' and he understands how the arising of the unarisen enlightenment factor of equanimity occurs, and he understands how the fulfilment through development of the arisen enlightenment factor of equanimity occurs.

The section on factors of enlightenment is concluded.

Observation of Mental Objects: The Section on Truths

119. "Furthermore, monks, a monk dwells observing mental phenomena in mental phenomena in terms of the four noble truths. And how, monks, does a monk dwell observing mental phenomena in mental phenomena in terms of the four noble truths? Here, monks, a monk understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the practice leading to the cessation of suffering.'

The first recitation section is concluded.

Exposition of the Truth of Suffering

120. "And what, monks, is the noble truth of suffering? Birth is suffering, ageing is suffering, death is suffering, sorrow, lamentation, suffering, displeasure and anguish are suffering, association with what is not dear is suffering, separation from what is dear is suffering, not getting what one wishes for is also suffering, in brief, the five aggregates of clinging are suffering.

121. "And what, monks, is birth? Whatever birth, coming into being, descent, production, manifestation of the aggregates, acquisition of the sense bases of those various beings in those various orders of beings, this is called, monks, birth.

122. "And what, monks, is ageing? Whatever ageing, decaying, broken teeth, grey hair, wrinkled skin, deterioration of life span, maturing of the faculties of those various beings in those various orders of beings, this is called, monks, ageing.

123. "And what, monks, is death? Whatever passing away, decease, breaking up, disappearance, death, dying, making of time, breaking up of the aggregates, discarding of the body, arrest of the life faculty of those various beings from those various orders of beings, this is called, monks, death.

124. "And what, monks, is sorrow? Whatever sorrow, sorrowing, state of sorrowing, inner sorrow, inner deep sorrow of one possessed of some disaster or other, of one touched by some painful phenomenon or other, this is called, monks, sorrow.

125. "And what, monks, is lamentation? Whatever lamenting, lamentation, act of lamenting, act of lamentation, state of lamenting, state of lamentation of one possessed of some disaster or other, of one touched by some painful phenomenon or other, this is called, monks, lamentation.

126. "And what, monks, is suffering? Whatever bodily pain, bodily discomfort, painful and uncomfortable feeling born of body-contact, this is called, monks, suffering.

127. "And what, monks, is displeasure? Whatever mental pain, mental discomfort, painful and uncomfortable feeling born of mind-contact, this is called, monks, displeasure.

128. "And what, monks, is anguish? Whatever trouble, anguish, state of being troubled, state of being anguished of one possessed of some disaster or other, of one touched by some painful phenomenon or other, this is called, monks, anguish.

129. "And what, monks, is the suffering of association with what is not dear? Here, for one there are forms, sounds, odours, flavours, tangible objects and mental phenomena that are undesirable, unpleasant and disagreeable, or there are those who wish one's harm, who wish one's detriment, who wish one's discomfort, who wish one's lack of freedom from bondage, whatever meeting with them, coming together, combination, mingling, this is called, monks, the suffering of association with what is not dear.

130. "And what, monks, is the suffering of separation from what is dear? Here, for one there are forms, sounds, odours, flavours, tangible objects and mental phenomena that are desirable, pleasant and agreeable, or there are those who wish one's welfare, who wish one's benefit, who wish one's comfort, who wish one's freedom from bondage - whether mother or father or brother or sister or friends or colleagues or relatives and blood-relations - whatever non-association with them, non-meeting, non-combination, non-mingling, this is called, monks, the suffering of separation from what is dear.

131. "And what, monks, is not getting what one wishes for is also suffering? For beings subject to birth, monks, such a wish arises - 'Oh, may we not be subject to birth, and may birth not come to us.' But this is not to be attained by wishing; this too is not getting what one wishes for is also suffering. For beings subject to ageing, monks, such a wish arises - 'Oh, may we not be subject to ageing, and may ageing not come to us.' But this is not to be attained by wishing; this too is not getting what one wishes for is also suffering. For beings subject to disease, monks, such a wish arises - 'Oh, may we not be subject to disease, and may disease not come to us.' But this is not to be attained by wishing; this too is not getting what one wishes for is also suffering. For beings subject to death, monks, such a wish arises - 'Oh, may we not be subject to death, and may death not come to us.' But this is not to be attained by wishing; this too is not getting what one wishes for is also suffering. For beings subject to sorrow, lamentation, suffering, displeasure and anguish, monks, such a wish arises - 'Oh, may we not be subject to sorrow, lamentation, suffering, displeasure and anguish, and may sorrow, lamentation, suffering, displeasure and anguish not come to us.' But this is not to be attained by wishing; this too is not getting what one wishes for is also suffering.

132. "And what, monks, are in brief the five aggregates of clinging that are suffering? That is: the aggregate of clinging to matter, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to activities, the aggregate of clinging to consciousness. These are called, monks, in brief the five aggregates of clinging that are suffering. This is called, monks, the noble truth of suffering.

Exposition of the Truth of Origin

133. "And what, monks, is the noble truth of the origin of suffering? It is this craving which leads to rebirth, accompanied by delight and lust, finding delight here and there. That is: sensual craving, craving for existence, craving for non-existence.

"Now this craving, monks, when arising, where does it arise, when settling, where does it settle? Whatever in the world has a dear nature and a pleasant nature, here this craving when arising arises, here when settling it settles.

"And what in the world has a dear nature and a pleasant nature? The eye in the world has a dear nature and a pleasant nature, here this craving when arising arises, here when settling it settles. The ear in the world... etc. the nose in the world... the tongue in the world... the body in the world... the mind in the world has a dear nature and a pleasant nature, here this craving when arising arises, here when settling it settles.

"Forms in the world... sounds in the world... odours in the world... flavours in the world... tangible objects in the world... mental phenomena in the world have a dear nature and a pleasant nature, here this craving when arising arises, here when settling it settles.

"Eye-consciousness in the world... ear-consciousness in the world... nose-consciousness in the world... tongue-consciousness in the world... body-consciousness in the world... mind-consciousness in the world has a dear nature and a pleasant nature, here this craving when arising arises, here when settling it settles.

"Eye-contact in the world... ear-contact in the world... nose-contact in the world... tongue-contact in the world... body-contact in the world... mind-contact in the world has a dear nature and a pleasant nature, here this craving when arising arises, here when settling it settles.

"Feeling born of eye-contact in the world... feeling born of ear-contact in the world... feeling born of nose-contact in the world... feeling born of tongue-contact in the world... feeling born of body-contact in the world... feeling born of mind-contact in the world has a dear nature and a pleasant nature, here this craving when arising arises, here when settling it settles.

"Perception of form in the world... perception of sound in the world... perception of odour in the world... perception of flavour in the world... perception of tangible object in the world... perception of mental phenomena in the world has a dear nature and a pleasant nature, here this craving when arising arises, here when settling it settles.

"Volition regarding visible form in the world... volition regarding sound in the world... volition regarding odour in the world... volition regarding flavour in the world... volition regarding tangible object in the world... volition regarding mental objects in the world is dear and pleasant; here this craving, when arising, arises, here, when settling, it settles.

"Craving for visible form in the world... craving for sound in the world... craving for odour in the world... craving for flavour in the world... craving for tangible object in the world... craving for mental objects in the world is dear and pleasant; here this craving, when arising, arises, here, when settling, it settles.

"Applied thought regarding visible form in the world... applied thought regarding sound in the world... applied thought regarding odour in the world... applied thought regarding flavour in the world... applied thought regarding tangible object in the world... applied thought regarding mental objects in the world is dear and pleasant; here this craving, when arising, arises, here, when settling, it settles.

"Sustained thought regarding visible form in the world... sustained thought regarding sound in the world... sustained thought regarding odour in the world... sustained thought regarding flavour in the world... sustained thought regarding tangible object in the world... sustained thought regarding mental objects in the world is dear and pleasant; here this craving, when arising, arises, here, when settling, it settles. This is called, monks, the noble truth of the origin of suffering.

Exposition of the Truth of Cessation

134. "And what, monks, is the noble truth of the cessation of suffering? That which is the complete fading away and cessation of that very craving without remainder, the giving up, the relinquishment, the freedom, the non-attachment.

"Now this craving, monks, when being abandoned, where is it abandoned, when ceasing, where does it cease? Whatever in the world has a dear nature and a pleasant nature, here this craving when being abandoned is abandoned, here when ceasing it ceases.

"And what in the world has a dear nature and a pleasant nature? The eye in the world has a dear nature and a pleasant nature, here this craving when being abandoned is abandoned, here when ceasing it ceases. The ear in the world... etc. the nose in the world... the tongue in the world... the body in the world... the mind in the world has a dear nature and a pleasant nature, here this craving when being abandoned is abandoned, here when ceasing it ceases.

"Sustained thought regarding visible form in the world... sustained thought regarding sound in the world... sustained thought regarding odour in the world... sustained thought regarding flavour in the world... sustained thought regarding tangible object in the world... sustained thought regarding mental objects in the world is dear and pleasant. Here this craving, when being abandoned, is abandoned, here, when ceasing, it ceases. This is called, monks, the noble truth of the cessation of suffering.

Exposition of the Truth of the Path

135. "And what, monks, is the noble truth of the practice leading to the cessation of suffering? It is just this noble eightfold path, as follows - right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

"And what, monks, is right view? Whatever knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the practice leading to the cessation of suffering. This is called, monks, right view.

"And what, monks, is right thought? Thought of renunciation, thought of non-anger, thought of non-violence. This is called, monks, right thought.

"And what, monks, is right speech? Abstention from lying, abstention from divisive speech, abstention from harsh speech, abstention from idle chatter. This is called, monks, right speech.

"And what, monks, is right action? Abstention from killing living beings, abstention from taking what is not given, abstention from sexual misconduct. This is called, monks, right action.

"And what, monks, is right livelihood? Here, monks, a noble disciple, having abandoned wrong livelihood, earns his living by right livelihood. This is called, monks, right livelihood.

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

"And what, monks, is right mindfulness? Here, monks, a monk dwells observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; he dwells observing feelings in feelings, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; he dwells observing mind in mind, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; he dwells observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. This is called, monks, right mindfulness.

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

136. "Thus he dwells observing mental phenomena in mental phenomena internally, or he dwells observing mental phenomena in mental phenomena externally, or he dwells observing mental phenomena in mental phenomena internally and externally; or he dwells observing the nature of arising in mental phenomena, or he dwells observing the nature of falling in mental phenomena, or he dwells observing the nature of arising and falling in mental phenomena. Or his mindfulness is established: 'there are mental phenomena.' Just for the purpose of knowledge, just for the purpose of mindfulness, and he dwells independent, and does not cling to anything in the world. Thus indeed, monks, a monk dwells observing mental phenomena in mental phenomena in terms of the four noble truths.

The section on the truths is finished.

The observation of mind-objects is concluded.

137. "Whoever, monks, would develop these four establishments of mindfulness in this way for seven years, one of two fruits is to be expected for him: final liberating knowledge in this very life; or, if there is a residue of clinging, non-returning.

"Let alone seven years, monks. Whoever, monks, would develop these four establishments of mindfulness in this way for six years... etc. five years... four years... three years... two years... one year... Let alone one year, monks. Whoever, monks, would develop these four establishments of mindfulness in this way for seven months, one of two fruits is to be expected for him: final liberating knowledge in this very life; or, if there is a residue of clinging, non-returning. Let alone seven months, monks. Whoever, monks, would develop these four establishments of mindfulness in this way for six months... etc. five months... four months... three months... two months... one month... a fortnight... Let alone a fortnight, monks. Whoever, monks, would develop these four establishments of mindfulness in this way for seven days, one of two fruits is to be expected for him: final liberating knowledge in this very life; or, if there is a residue of clinging, non-returning."

138. "Monks, this is the one-way path for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna, that is to say, the four establishments of mindfulness." Thus what was said, this was said dependent on that."

This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Discourse on the Great Establishments of Mindfulness is concluded as tenth.

The Chapter on the Root of All Phenomena is concluded as first.

Its summary:

Root, Good Restraint, Heirs of the Teaching, Fear, Without Blemish, What One May Wish For, Cloth;

Detachment, Right View, Establishments of Mindfulness - this excellent chapter, matchless, well completed.

2. The Chapter on the Lion's Roar

1. The Shorter Discourse on the Lion's Roar

139. 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 -

"Here only, monks, is an ascetic, here is a second ascetic, here is a third ascetic, here is a fourth ascetic; the other doctrines are empty of other ascetics. Thus, monks, rightly roar the lion's roar.

140. "Now, monks, there is this possibility that heterodox wandering ascetics would speak thus - 'But what is the venerable ones' reassurance, what is the power, by which you venerable ones speak thus - here only is an ascetic, here is a second ascetic, here is a third ascetic, here is a fourth ascetic; the other doctrines are empty of other ascetics'? Monks, heterodox wandering ascetics who speak thus should be told thus - 'There are indeed for us, friends, four qualities declared by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, seeing which in ourselves we speak thus - here only is an ascetic, here is a second ascetic, here is a third ascetic, here is a fourth ascetic; the other doctrines are empty of other ascetics. Which four? There is indeed for us, friends, confidence in the Teacher, there is confidence in the Teaching, there is the fulfilment of morality; and those who share the same Teaching are dear and agreeable - both householders and those gone forth. These indeed, friends, are the four qualities declared by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One, seeing which in ourselves we speak thus - here only is an ascetic, here is a second ascetic, here is a third ascetic, here is a fourth ascetic; the other doctrines are empty of other ascetics.'

141. "Now, monks, there is this possibility that heterodox wandering ascetics would speak thus - 'We too indeed, friends, have confidence in the Teacher who is our teacher, we too have confidence in the Teaching which is our teaching, we too are ones who fulfil the moral precepts which are our moral precepts, we too have those who share the same Teaching who are dear and agreeable - both householders and those gone forth. Here, friends, what is the distinction, what is the disparity, what is the difference between you and us?'

"Monks, heterodox wandering ascetics who speak thus should be told thus - 'But, friends, is there one goal or are there many goals?' Answering correctly, monks, heterodox wandering ascetics would answer thus - 'Friends, there is one goal, not many goals.'

"'But, friends, is that goal for one with lust or for one without lust?' Answering correctly, monks, heterodox wandering ascetics would answer thus - 'Friends, that goal is for one without lust, not for one with lust.'

"'But, friends, is that goal for one with hate or for one without hate?' Answering correctly, monks, heterodox wandering ascetics would answer thus - 'Friends, that goal is for one without hate, not for one with hate.'

"'But, friends, is that goal for one with delusion or for one without delusion?' Answering correctly, monks, heterodox wandering ascetics would answer thus - 'Friends, that goal is for one without delusion, not for one with delusion.'

"'But, friends, is that goal for one with craving or for one without craving?' Answering correctly, monks, heterodox wandering ascetics would answer thus - 'Friends, that goal is for one without craving, not for one with craving.'

"'But, friends, is that goal for one with clinging or for one without clinging?' Answering correctly, monks, heterodox wandering ascetics would answer thus - 'Friends, that goal is for one without clinging, not for one with clinging.'

"'But, friends, is that goal for a wise man or for a fool?' Answering correctly, monks, heterodox wandering ascetics would answer thus - 'Friends, that goal is for a wise man, not for a fool.'

"'But, friends, is that goal for one who is compliant and opposing or for one who is not compliant and not opposing?' Answering correctly, monks, heterodox wandering ascetics would answer thus - 'Friends, that goal is for one who is not compliant and not opposing, not for one who is compliant and opposing.'

"'But, friends, is that goal for one who delights in obsession and takes pleasure in obsession or for one who delights in the absence of obsession and takes pleasure in the absence of obsession?' Answering correctly, monks, heterodox wandering ascetics would answer thus - 'Friends, that goal is for one who delights in the absence of obsession and takes pleasure in the absence of obsession, not for one who delights in obsession and takes pleasure in obsession.'

142. "Monks, there are these two views - view of existence and view of non-existence. Whatever ascetics or brahmins, monks, who cling to the view of existence, who have reached the view of existence, who are attached to the view of existence, they are opposed to the view of non-existence. Whatever ascetics or brahmins, monks, who cling to the view of non-existence, who have reached the view of non-existence, who are attached to the view of non-existence, they are opposed to the view of existence. Whatever ascetics or brahmins, monks, who do not understand as it really is the origin, passing away, gratification, danger, and escape of these two views, they are with lust, they are with hate, they are with delusion, they are with craving, they are with clinging, they are fools, they are approving and opposing, they delight in obsession and take pleasure in obsession; they are not released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; 'they are not released from suffering', I say. But whatever ascetics or brahmins, monks, who understand as it really is the origin, passing away, gratification, danger, and escape of these two views, they are without lust, they are without hate, they are without delusion, they are without craving, they are without clinging, they are wise men, they are neither approving nor opposing, they delight in the absence of obsession and take pleasure in the absence of obsession; they are released from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; 'they are released from suffering', I say.

143. "Monks, there are these four kinds of clinging. What are the four? Clinging to sensual pleasures, clinging to views, clinging to moral rules and austerities, clinging to the doctrine of self. There are, monks, some ascetics and brahmins who claim to teach the full understanding of all clinging. They do not rightly declare the full understanding of all clinging - they declare the full understanding of clinging to sensual pleasures, they do not declare the full understanding of clinging to views, they do not declare the full understanding of clinging to moral rules and austerities, they do not declare the full understanding of clinging to the doctrine of self. What is the reason for this? Because those venerable ascetics and brahmins do not understand these three states as they really are. Therefore those venerable ascetics and brahmins, while claiming to teach the full understanding of all clinging, they do not rightly declare the full understanding of all clinging - they declare the full understanding of clinging to sensual pleasures, they do not declare the full understanding of clinging to views, they do not declare the full understanding of clinging to moral rules and austerities, they do not declare the full understanding of clinging to the doctrine of self.

"There are, monks, some ascetics and brahmins who claim to teach the full understanding of all clinging. They do not rightly declare the full understanding of all clinging - they declare the full understanding of clinging to sensual pleasures, they declare the full understanding of clinging to views, they do not declare the full understanding of clinging to moral rules and austerities, they do not declare the full understanding of clinging to the doctrine of self. What is the reason for this? Because those venerable ascetics and brahmins do not understand these two states as they really are. Therefore those venerable ascetics and brahmins, while claiming to teach the full understanding of all clinging, they do not rightly declare the full understanding of all clinging - they declare the full understanding of clinging to sensual pleasures, they declare the full understanding of clinging to views, they do not declare the full understanding of clinging to moral rules and austerities, they do not declare the full understanding of clinging to the doctrine of self.

"There are, monks, some ascetics and brahmins who claim to teach the full understanding of all clinging. They do not rightly declare the full understanding of all clinging - they declare the full understanding of clinging to sensual pleasures, they declare the full understanding of clinging to views, they declare the full understanding of clinging to moral rules and austerities, they do not declare the full understanding of clinging to the doctrine of self. What is the reason for this? Because those venerable ascetics and brahmins do not understand this one state as it really is. Therefore those venerable ascetics and brahmins, while claiming to teach the full understanding of all clinging, they do not rightly declare the full understanding of all clinging - they declare the full understanding of clinging to sensual pleasures, they declare the full understanding of clinging to views, they declare the full understanding of clinging to moral rules and austerities, they do not declare the full understanding of clinging to the doctrine of self.

"In such a Teaching and discipline, monks, whatever confidence there is in the Teacher, that is declared to be not rightly attained; whatever confidence there is in the Teaching, that is declared to be not rightly attained; whatever fulfilment of morality there is, that is declared to be not rightly attained; whatever affection and agreeableness there is towards those who share the same Teaching, that is declared to be not rightly attained. What is the reason for this? For this is so, monks, as is natural with a Teaching and discipline that is badly preached, badly proclaimed, not leading to liberation, not conducive to peace, not proclaimed by a perfectly Self-awakened One.

144. "But the Tathāgata, monks, the Worthy One, the Perfectly Self-awakened One, claiming to teach the full understanding of all clinging, rightly declares the full understanding of all clinging - he declares the full understanding of clinging to sensual pleasures, he declares the full understanding of clinging to views, he declares the full understanding of clinging to moral rules and austerities, he declares the full understanding of clinging to the doctrine of self. In such a Teaching and discipline, monks, whatever confidence there is in the Teacher, that is declared to be rightly attained; whatever confidence there is in the Teaching, that is declared to be rightly attained; whatever fulfilment of morality there is, that is declared to be rightly attained; whatever affection and agreeableness there is towards those who share the same Teaching, that is declared to be rightly attained. What is the reason for this? For this is so, monks, as is natural with a Teaching and discipline that is well preached, well proclaimed, leading to liberation, conducive to peace, proclaimed by a perfectly Self-awakened One.

145. "And, monks, these four kinds of clinging. What is their source, what is their origin, what gives birth to them, what is their production? These four kinds of clinging have craving as their source, craving as their origin, craving gives birth to them, craving is their production. And this craving, monks, what is its source, what is its origin, what gives birth to it, what is its production? Craving has feeling as its source, feeling as its origin, feeling gives birth to it, feeling is its production. And this feeling, monks, what is its source, what is its origin, what gives birth to it, what is its production? Feeling has contact as its source, contact as its origin, contact gives birth to it, contact is its production. And this contact, monks, what is its source, what is its origin, what gives birth to it, what is its production? Contact has the six sense bases as its source, the six sense bases as its origin, the six sense bases give birth to it, the six sense bases are its production. And these six sense bases, monks, what is their source, what is their origin, what gives birth to them, what is their production? The six sense bases have mentality-materiality as their source, mentality-materiality as their origin, mentality-materiality gives birth to them, mentality-materiality is their production. And this mentality-materiality, monks, what is its source, what is its origin, what gives birth to it, what is its production? Mentality-materiality has consciousness as its source, consciousness as its origin, consciousness gives birth to it, consciousness is its production. And this consciousness, monks, what is its source, what is its origin, what gives birth to it, what is its production? Consciousness has activities as its source, activities as its origin, activities give birth to it, activities are its production. And these activities, monks, what is their source, what is their origin, what gives birth to them, what is their production? Activities have ignorance as their source, ignorance as their origin, ignorance gives birth to them, ignorance is their production.

"But when, monks, for a monk ignorance has been abandoned and true knowledge has arisen, he, through the fading away of ignorance and the arising of true knowledge, does not cling to clinging to sensual pleasures, does not cling to clinging to views, does not cling to clinging to moral rules and austerities, does not cling to clinging to the doctrine of self. Not clinging, he is not agitated; not being agitated, he personally attains final nibbāna. He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.'"

This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Shorter Discourse on the Lion's Roar is concluded as first.

2. The Great Discourse on the Lion's Roar

146. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī outside the city, to the west of the city, in a jungle thicket. Now at that time Sunakkhatta the Licchavi's son had recently departed from this Teaching and discipline. He spoke thus in the assembly at Vesālī - "There is no super-human achievement for the ascetic Gotama, no distinction of knowledge and vision worthy of the noble ones. The ascetic Gotama teaches a Teaching that has been beaten out through reasoning, followed through inquiry, as a result of his own ingenuity. And the Teaching taught for whatever purpose leads one who practises it to the complete destruction of suffering."

Then the Venerable Sāriputta, having dressed in the earlier period of the day, taking his bowl and robe, entered Vesālī for almsfood. The Venerable Sāriputta heard Sunakkhatta the Licchavi's son speaking thus in the assembly at Vesālī - "There is no super-human achievement for the ascetic Gotama, no distinction of knowledge and vision worthy of the noble ones. The ascetic Gotama teaches a Teaching that has been beaten out through reasoning, followed through inquiry, as a result of his own ingenuity. And the Teaching taught for whatever purpose leads one who practises it to the complete destruction of suffering."

Then the Venerable Sāriputta, having walked for almsfood in Vesālī, after the meal, having returned from his alms round, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Blessed One - "Sunakkhatta, venerable sir, the Licchavi's son, has recently departed from this Teaching and discipline. He spoke thus in the assembly at Vesālī - 'There is no super-human achievement for the ascetic Gotama, no distinction of knowledge and vision worthy of the noble ones. The ascetic Gotama teaches a Teaching that has been beaten out through reasoning, followed through inquiry, as a result of his own ingenuity. And the Teaching taught for whatever purpose leads one who practises it to the complete destruction of suffering.'"

147. "This Sunakkhatta is a foolish man prone to wrath, Sāriputta. And this speech of his was spoken out of wrath. Thinking 'I will dispraise', Sāriputta, the foolish man Sunakkhatta praises the Tathāgata. For it is praise of the Tathāgata, Sāriputta, if anyone were to speak thus - 'The Teaching taught for whatever purpose leads one who practises it to the complete destruction of suffering.'

"Indeed, Sāriputta, this foolish man Sunakkhatta will not have even an inference from the teaching regarding me - '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.'

"Indeed, Sāriputta, this foolish man Sunakkhatta will not have even an inference from the teaching regarding me - 'Thus indeed the Blessed One experiences the various kinds of supernormal power - having been one, he becomes many; having been many, he becomes one; appearing and vanishing; he goes unhindered through walls, through ramparts, through mountains, just as through space; he dives in and out of the earth just as in water; he goes on water without breaking it just as on earth; he travels cross-legged through space just as a winged bird; he fondles and strokes with his hand even the moon and sun, so mighty and powerful; he exercises mastery with his body even as far as the Brahma world.'

"Indeed, Sāriputta, this foolish man Sunakkhatta will not have even an inference from the teaching regarding me - 'Thus indeed the Blessed One, with the divine ear element, purified and surpassing the human, hears both sounds - divine and human, whether far or near.'

"Indeed, Sāriputta, this foolish man Sunakkhatta will not have even an inference from the teaching regarding me - 'Thus indeed the Blessed One understands the minds of other beings, of other persons, having encompassed them with his own mind - he understands a mind with lust as 'a mind with lust', he understands a mind without lust as 'a mind without lust'; he understands a mind with hate as 'a mind with hate', he understands a mind without hate as 'a mind without hate'; he understands a mind with delusion as 'a mind with delusion', he understands a mind without delusion as 'a mind without delusion'; he understands a contracted mind as 'a contracted mind', he understands a distracted mind as 'a distracted mind'; he understands an exalted mind as 'an exalted mind', he understands a not exalted mind as 'a not exalted mind'; he understands a surpassed mind as 'a surpassed mind', he understands an unsurpassed mind as 'an unsurpassed mind'; he understands a concentrated mind as 'a concentrated mind', he understands an unconcentrated mind as 'an unconcentrated mind'; he understands a liberated mind as 'a liberated mind', he understands an unliberated mind as 'an unliberated mind'.'

148. "There are these ten powers of the Tathāgata, Sāriputta, endowed with which powers the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel. What are the ten?

"Here, Sāriputta, the Tathāgata understands as it really is the possible as possible and the impossible as impossible. That, Sāriputta, the Tathāgata understands as it really is the possible as possible and the impossible as impossible - this too, Sāriputta, is a power of the Tathāgata, based on which power the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.

"Furthermore, Sāriputta, the Tathāgata understands as it really is the result of undertakings of action past, future, and present, with reason and cause. That, Sāriputta, the Tathāgata understands as it really is the result of undertakings of action past, future, and present, with reason and cause - this too, Sāriputta, is a power of the Tathāgata, based on which power the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.

"Furthermore, Sāriputta, the Tathāgata understands as it really is the practice leading to all destinations. That, Sāriputta, the Tathāgata understands as it really is the practice leading to all destinations - this too, Sāriputta, is a power of the Tathāgata, based on which power the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.

"Furthermore, Sāriputta, the Tathāgata understands as it really is the world with its many elements and various elements. That, Sāriputta, the Tathāgata understands as it really is the world with its many elements and various elements - this too, Sāriputta, is a power of the Tathāgata, based on which power the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.

"Furthermore, Sāriputta, the Tathāgata understands as it really is the various dispositions of beings. That, Sāriputta, the Tathāgata understands as it really is the various dispositions of beings - this too, Sāriputta, is a power of the Tathāgata, based on which power the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.

"Furthermore, Sāriputta, the Tathāgata understands as it really is the superiority and inferiority of the faculties of other beings, of other persons. That, Sāriputta, the Tathāgata understands as it really is the superiority and inferiority of the faculties of other beings, of other persons - this too, Sāriputta, is a power of the Tathāgata, based on which power the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.

"Furthermore, Sāriputta, the Tathāgata understands as it really is the defilement, the cleansing, and the emergence from meditative absorptions, deliverances, concentrations, and attainments. That, Sāriputta, the Tathāgata understands as it really is the defilement, the cleansing, and the emergence from meditative absorptions, deliverances, concentrations, and attainments - this too, Sāriputta, is a power of the Tathāgata, based on which power the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.

"Furthermore, Sāriputta, the Tathāgata recollects manifold past lives, as follows - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many cosmic cycles of universe-contraction, many cosmic cycles of universe-expansion, many cosmic cycles of universe-contraction and expansion - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; there too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives. That, Sāriputta, the Tathāgata recollects manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he recollects manifold past lives - this too, Sāriputta, is a power of the Tathāgata, based on which power the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.

"Furthermore, Sāriputta, the Tathāgata with the divine eye, which is pure and surpasses the human, sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions - 'These beings indeed, sirs, endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views, upon the body's collapse at death, they have arisen in a realm of misery, an unfortunate realm, a nether world, in hell. But these beings, sirs, endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, not revilers of the noble ones, holding right views, undertaking actions based on right views, upon the body's collapse at death, they have arisen in a fortunate realm, in a heavenly world.' Thus with the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions. That, Sāriputta, the Tathāgata with the divine eye, which is pure and surpasses the human, sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions - 'These beings indeed, sirs, endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views, upon the body's collapse at death, they have arisen in a realm of misery, an unfortunate realm, a nether world, in hell. But these beings, sirs, endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, not revilers of the noble ones, holding right views, undertaking actions based on right views, upon the body's collapse at death, they have arisen in a fortunate realm, in a heavenly world.' Thus with the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions. This too, Sāriputta, is a power of the Tathāgata, based on which power the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.

"Furthermore, Sāriputta, the Tathāgata, 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. That, Sāriputta, the Tathāgata, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions - this too, Sāriputta, is a power of the Tathāgata for the Tathāgata, based on which power the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.

"These, Sāriputta, are the ten powers of the Tathāgata for the Tathāgata, endowed with which powers the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.

149. "Whoever, Sāriputta, would say thus to me, knowing thus, seeing thus - 'There is no super-human achievement for the ascetic Gotama, no distinction of knowledge and vision worthy of the noble ones; the ascetic Gotama teaches a teaching hammered out by reasoning, following a line of inquiry, as a result of his own ingenuity' - without abandoning that speech, Sāriputta, without abandoning that thought, without relinquishing that view, he is deposited in hell as if carried there. Just as, Sāriputta, a monk accomplished in morality, accomplished in concentration, accomplished in wisdom would attain final liberating knowledge in this very life, thus I say this accomplishment is, Sāriputta. Without abandoning that speech, without abandoning that thought, without relinquishing that view, he is deposited in hell as if carried there.

150. "There are these four grounds of self-confidence of the Tathāgata, Sāriputta, endowed with which grounds of self-confidence the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel. What are the four?

'For you who acknowledge yourself as a perfectly Self-awakened One, these things have not been fully awakened to.' That indeed an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world would reprove me with reason regarding that - I do not see this sign, Sāriputta. Not seeing this sign, Sāriputta, I dwell having attained security, having attained fearlessness, having attained self-confidence.

'For you who acknowledge yourself as one who has eliminated the mental corruptions, these mental corruptions have not been eliminated.' That indeed an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world would reprove me with reason regarding that - I do not see this sign, Sāriputta. Not seeing this sign, Sāriputta, I dwell having attained security, having attained fearlessness, having attained self-confidence.

'Those things that are obstructions that have been declared by you, for one indulging in them they are not sufficient for obstruction.' That indeed an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world would reprove me with reason regarding that - I do not see this sign, Sāriputta. Not seeing this sign, Sāriputta, I dwell having attained security, having attained fearlessness, having attained self-confidence.

'The Teaching taught by you for whatever purpose, it does not lead one who practises it to the complete destruction of suffering.' That indeed an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world would reprove me with reason regarding that - I do not see this sign, Sāriputta. Not seeing this sign, Sāriputta, I dwell having attained security, having attained fearlessness, having attained self-confidence.

"These, Sāriputta, are the four grounds of self-confidence of the Tathāgata, endowed with which grounds of self-confidence the Tathāgata acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.

"Whoever, Sāriputta, would say thus to me, knowing thus, seeing thus - 'There is no super-human achievement for the ascetic Gotama, no distinction of knowledge and vision worthy of the noble ones; the ascetic Gotama teaches a teaching hammered out by reasoning, following a line of inquiry, as a result of his own ingenuity' - without abandoning that speech, Sāriputta, without abandoning that thought, without relinquishing that view, he is deposited in hell as if carried there. Just as, Sāriputta, a monk accomplished in morality, accomplished in concentration, accomplished in wisdom would attain final liberating knowledge in this very life, thus I say this accomplishment is, Sāriputta. Without abandoning that speech, without abandoning that thought, without relinquishing that view, he is deposited in hell as if carried there.

151. "Sāriputta, 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 - these, Sāriputta, are the eight assemblies. Endowed with these four grounds of self-confidence, Sāriputta, the Tathāgata approaches and enters these eight assemblies. I directly know, Sāriputta, that I have approached many hundreds of assemblies of nobles. There too I have previously sat down, conversed, and engaged in discussion. That indeed fear or timidity would come upon me there - I do not see this sign, Sāriputta. Not seeing this sign, Sāriputta, I dwell having attained security, having attained fearlessness, having attained self-confidence.

"I directly know, Sāriputta, 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. That indeed fear or timidity would come upon me there - I do not see this sign, Sāriputta. Not seeing this sign, Sāriputta, I dwell having attained security, having attained fearlessness, having attained self-confidence.

152. "Sāriputta, there are these four modes of generation. What are the four? Beings born in eggs, beings born in wombs, beings born in moisture, spontaneously born beings. And what, Sāriputta, are beings born in eggs? Those beings, Sāriputta, who are born breaking through an egg shell - this is called, Sāriputta, beings born in eggs. And what, Sāriputta, are beings born in wombs? Those beings, Sāriputta, who are born breaking through a membrane - this is called, Sāriputta, beings born in wombs. And what, Sāriputta, are beings born in moisture? Those beings, Sāriputta, who are born in rotting fish, or in a rotting corpse, or in rotting food, or in a cesspool, or in a sewer - this is called, Sāriputta, beings born in moisture. And what, Sāriputta, are spontaneously born beings? Gods, hell beings, some human beings, and some beings in states of misfortune - this is called, Sāriputta, spontaneously born beings. These, Sāriputta, are the four modes of generation.

153. "Sāriputta, there are these five destinations. What five? Hell, the animal realm, the sphere of ghosts, human beings, gods. I understand hell, Sāriputta, and the path leading to hell, and the practice leading to hell; and how one practicing thus, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - that too I understand. I understand the animal realm, Sāriputta, and the path leading to the animal realm, and the practice leading to the animal realm; and how one practicing thus, upon the body's collapse at death, is reborn in the animal realm - that too I understand. I understand the sphere of ghosts, Sāriputta, and the path leading to the sphere of ghosts, and the practice leading to the sphere of ghosts; and how one practicing thus, upon the body's collapse at death, is reborn in the sphere of ghosts - that too I understand. I understand human beings, Sāriputta, and the path leading to the human world, and the practice leading to the human world; and how one practicing thus, upon the body's collapse at death, is reborn among human beings - that too I understand. I understand gods, Sāriputta, and the path leading to the heavenly world, and the practice leading to the heavenly world; and how one practicing thus, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world - that too I understand. I understand Nibbāna, Sāriputta, and the path leading to Nibbāna, and the practice leading to Nibbāna; and how one practicing thus, 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 - that too I understand.

154. "Here, Sāriputta, I understand a certain person thus, having encompassed his mind with my mind - 'This person is so practising and so conducting himself and has entered upon such a path that upon the body's collapse at death he will be reborn in a realm of misery, an unfortunate realm, a nether world, in hell.' I see him at a later time with the divine eye, which is pure and surpasses the human, upon the body's collapse at death, arisen in a realm of misery, an unfortunate realm, a nether world, in hell, experiencing exclusively painful, sharp, severe feelings. Just as, Sāriputta, there might be a charcoal pit, more than a man's height deep, full of glowing embers, without flame, without smoke. Then a man might come along, overcome by heat, afflicted by heat, weary, thirsty and parched, by a direct path, heading for that very charcoal pit. A man with eyes, having seen him, might say thus - 'This good man is so practising and so conducting himself and has entered upon such a path that he will come to this very charcoal pit.' He might see him at a later time, fallen into that charcoal pit, experiencing exclusively painful, sharp, severe feelings. Just so indeed, Sāriputta, here I understand a certain person thus, having encompassed his mind with my mind - 'This person is so practising and so conducting himself and has entered upon such a path that upon the body's collapse at death he will be reborn in a realm of misery, an unfortunate realm, a nether world, in hell.' I see him at a later time with the divine eye, which is pure and surpasses the human, upon the body's collapse at death, arisen in a realm of misery, an unfortunate realm, a nether world, in hell, experiencing exclusively painful, sharp, severe feelings.

"But here, Sāriputta, I understand a certain person thus, having encompassed his mind with my mind - 'This person is so practising and so conducting himself and has entered upon such a path that upon the body's collapse at death he will be reborn in the animal realm.' I see him at a later time with the divine eye, which is pure and surpasses the human, upon the body's collapse at death, arisen in the animal realm, experiencing painful, sharp, severe feelings. Just as, Sāriputta, there might be a pit of excrement, more than a man's height deep, full of excrement. Then a man might come along, overcome by heat, afflicted by heat, weary, thirsty and parched, by a direct path, heading for that very pit of excrement. A man with eyes, having seen him, might say thus - 'This good man is so practising and so conducting himself and has entered upon such a path that he will come to this very pit of excrement.' He might see him at a later time, fallen into that pit of excrement, experiencing painful, sharp, severe feelings. Just so indeed, Sāriputta, here I understand a certain person thus, having encompassed his mind with my mind - 'This person is so practising and so conducting himself and has entered upon such a path that upon the body's collapse at death he will be reborn in the animal realm.' I see him at a later time with the divine eye, which is pure and surpasses the human, upon the body's collapse at death, arisen in the animal realm, experiencing painful, sharp, severe feelings.

"But here, Sāriputta, I understand a certain person thus, having encompassed his mind with my mind - 'This person is so practising and so conducting himself and has entered upon such a path that upon the body's collapse at death he will be reborn in the sphere of ghosts.' I see him at a later time with the divine eye, which is pure and surpasses the human, upon the body's collapse at death, arisen in the sphere of ghosts, experiencing feelings abundant in suffering. Just as, Sāriputta, there might be a tree grown on uneven ground, with sparse leaves and foliage, with patchy shade. Then a man might come along, overcome by heat, afflicted by heat, weary, thirsty and parched, by a direct path, heading for that very tree. A man with eyes, having seen him, might say thus - 'This good man is so practising and so conducting himself and has entered upon such a path that he will come to this very tree.' He might see him at a later time, in the shade of that tree, seated or lying down, experiencing feelings abundant in suffering. Just so indeed, Sāriputta, here I understand a certain person thus, having encompassed his mind with my mind - 'This person is so practising and so conducting himself and has entered upon such a path that upon the body's collapse at death he will be reborn in the sphere of ghosts.' I see him at a later time with the divine eye, which is pure and surpasses the human, upon the body's collapse at death, arisen in the sphere of ghosts, experiencing feelings abundant in suffering.

"But here, Sāriputta, I understand a certain person thus, having encompassed his mind with my mind - 'This person is so practising and so conducting himself and has entered upon such a path that upon the body's collapse at death he will be reborn among human beings.' I see him at a later time with the divine eye, which is pure and surpasses the human, upon the body's collapse at death, arisen among human beings, experiencing feelings that are abundant in happiness. Just as, Sāriputta, a tree grown on a level piece of ground with dense leaves and foliage, giving thick shade. Then a man might come along, overcome by heat, afflicted by heat, weary, thirsty and parched, by a direct path, heading for that very tree. A man with eyes, having seen him, might say thus - 'This good man is so practising and so conducting himself and has entered upon such a path that he will come to this very tree.' He might see him at a later time, in the shade of that tree, seated or lying down, experiencing feelings that are abundant in happiness. Just so indeed, Sāriputta, here I understand a certain person thus, having encompassed his mind with my mind - 'This person is so practising and so conducting himself and has entered upon such a path that upon the body's collapse at death he will be reborn among human beings.' I see him at a later time with the divine eye, which is pure and surpasses the human, upon the body's collapse at death, arisen among human beings, experiencing feelings that are abundant in happiness.

"But here, Sāriputta, I understand a certain person thus, having encompassed his mind with my mind - 'This person is so practising and so conducting himself and has entered upon such a path that upon the body's collapse at death he will be reborn in a fortunate realm, in a heavenly world.' I see him at a later time with the divine eye, which is pure and surpasses the human, upon the body's collapse at death, arisen in a fortunate realm, in a heavenly world, experiencing exclusively pleasant feelings. Just as, Sāriputta, there might be a mansion, and in it a pinnacle chamber, plastered inside and out, sheltered from the wind, with bolts fastened and windows closed. In it there might be a divan spread with a long-fleeced woollen cover, spread with a white woollen cover, spread with a woollen cover embroidered with flowers, with an excellent antelope-hide spread, with a canopy above and red cushions at both ends. Then a man might come along, overcome by heat, afflicted by heat, weary, thirsty and parched, by a direct path, heading for that very mansion. A man with eyes, having seen him, might say thus - 'This good man is so practising and so conducting himself and has entered upon such a path that he will come to this very mansion.' He might see him at a later time, in that mansion, in that pinnacle chamber, on that divan, seated or lying down, experiencing exclusively pleasant feelings. Just so indeed, Sāriputta, here I understand a certain person thus, having encompassed his mind with my mind - 'This person is so practising and so conducting himself and has entered upon such a path that upon the body's collapse at death he will be reborn in a fortunate realm, in a heavenly world.' I see him at a later time with the divine eye, which is pure and surpasses the human, upon the body's collapse at death, arisen in a fortunate realm, in a heavenly world, experiencing exclusively pleasant feelings.

"But here, Sāriputta, I understand a certain person, having encompassed his mind with my mind - 'This person is so practising and so conducting himself and has entered upon such a path that with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, he will dwell in the liberation of mind and liberation by wisdom that are without mental corruptions.' I see him at a later time, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwelling in the liberation of mind and liberation by wisdom that are without mental corruptions, experiencing exclusively pleasant feelings. Just as, Sāriputta, there might be a pond with clear water, with sweet water, with cool water, with pure water, with good fords, delightful. And not far from it there might be a dense jungle thicket. Then a man might come along, overcome by heat, afflicted by heat, weary, thirsty and parched, by a direct path, heading for that very pond. A man with eyes, having seen him, might say thus - 'This good man is so practising and so conducting himself and has entered upon such a path that he will come to this very pond.' He might see him at a later time, having plunged into that pond, having bathed and drunk, having allayed all disturbance, weariness and fever, having come out, in that jungle thicket, seated or lying down, experiencing exclusively pleasant feelings. Just so indeed, Sāriputta, here I understand a certain person thus, having encompassed his mind with my mind - 'This person is so practising and so conducting himself and has entered upon such a path that with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, he will dwell in the liberation of mind and liberation by wisdom that are without mental corruptions.' I see him at a later time, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwelling in the liberation of mind and liberation by wisdom that are without mental corruptions, experiencing exclusively pleasant feelings. These, Sāriputta, are the five destinations.

"Whoever, Sāriputta, would say thus to me, knowing thus, seeing thus - 'There is no super-human achievement for the ascetic Gotama, no distinction of knowledge and vision worthy of the noble ones; the ascetic Gotama teaches a teaching hammered out by reasoning, following a line of inquiry, as a result of his own ingenuity' - without abandoning that speech, Sāriputta, without abandoning that thought, without relinquishing that view, he is deposited in hell as if carried there. Just as, Sāriputta, a monk accomplished in morality, accomplished in concentration, accomplished in wisdom would attain final liberating knowledge in this very life, thus I say this accomplishment is, Sāriputta: 'Without abandoning that speech, without abandoning that thought, without relinquishing that view, he is deposited in hell as if carried there.'

155. "I directly know, Sāriputta, that I have practised the holy life endowed with four factors - I was an austere ascetic, a supreme austere ascetic, I was rough, supremely rough, I was one who detests, supremely one who detests, I was secluded, supremely secluded. Therein, Sāriputta, this was for me by way of my austere asceticism - I was a naked ascetic, of loose habits, licking my hands, not one who comes when asked 'Come, venerable sir,' not one who stops when asked 'Stop, venerable sir'; I did not accept food brought to me, nor food specifically prepared for me, nor an invitation. I did not accept food from the mouth of a pot, I did not accept food from the mouth of a bowl, nor across a threshold where a goat stands, nor across a stick, nor across a pestle, nor from two eating together, nor from a pregnant woman, nor from a nursing woman, nor from a woman who has gone among men, nor from where food has been collected, nor where a dog is standing by, nor where flies are swarming; I did not drink fish, nor meat, nor liquor, nor fermented drink, nor rice-water; I was a one-house man taking one morsel, or a two-house man taking two morsels, etc. or a seven-house man taking seven morsels; I sustained myself with one small dish of food, I sustained myself with two small dishes of food, etc. I sustained myself with seven small dishes of food; I took food once a day, I took food once every two days, etc. I took food once every seven days; thus I dwelt devoted to the practice of eating food in rotation even up to half a month.

"I was one who feeds on vegetables, or one who feeds on millet, or one who feeds on wild rice, or one who feeds on leather scraps, or one who feeds on moss, or one who feeds on rice bran, or one who feeds on rice scum, or one who feeds on sesame flour, or one who feeds on grass, or one who feeds on cow dung; I sustained myself on forest roots and fruits, feeding on fallen fruits.

"I wore hempen garments, I wore mixed garments, I wore shroud-cloth, I wore rag-robes, I wore bark-cloth, I wore cheetah hide, I wore a cloak of cheetah hide, I wore kusa-grass garments, I wore bark garments, I wore wood-shaving garments, I wore a blanket of human hair, I wore a blanket of horse-tail hair, I wore owl-feather garments; I was one who plucks out hair and beard, being devoted to the practice of plucking out hair and beard; I was one who stands upright, having rejected seats; I was one who squats, being devoted to the striving of squatting; I was one who lies on thorns, making my sleeping place on a bed of thorns; I dwelt devoted to the practice of going down into the water three times including the evening - thus I dwelt devoted to the practice of mortifying and tormenting the body in manifold ways. This, Sāriputta, was for me by way of my austere asceticism.

156. "Therein, Sāriputta, this was for me in my roughness - muddy dirt accumulated on my body over many years had become encrusted. Just as, Sāriputta, a tinduka tree stump accumulated over many years becomes encrusted, just so, Sāriputta, muddy dirt accumulated on my body over many years had become encrusted. It did not occur to me, Sāriputta, thus - 'Oh, may I wipe off this muddy dirt with my hand, or may others wipe off this muddy dirt with their hands.' Thus indeed it did not occur to me, Sāriputta. This, Sāriputta, was for me in my roughness.

"Therein, Sāriputta, this was for me in my scrupulousness - I, Sāriputta, went forward mindfully, went back mindfully, even towards a drop of water my compassion was present - 'Let me not bring destruction to small creatures gone to uneven places.' This, Sāriputta, was for me in my scrupulousness.

"Therein, Sāriputta, this was for me in my seclusion - I, Sāriputta, having plunged into a certain forest haunt, dwelt there. Whenever I saw a cowherd or a cattle herder or a grass carrier or a wood carrier or a forest worker, I would flee from forest to forest, from thicket to thicket, from low ground to low ground, from high ground to high ground. What is the reason for this? 'Let them not see me, and let me not see them.' Just as, Sāriputta, a forest deer, having seen humans, flees from forest to forest, from thicket to thicket, from low ground to low ground, from high ground to high ground, just so I, Sāriputta, whenever I saw a cowherd or a cattle herder or a grass carrier or a wood carrier or a forest worker, would flee from forest to forest, from thicket to thicket, from low ground to low ground, from high ground to high ground. What is the reason for this? 'Let them not see me, and let me not see them.' This, Sāriputta, was for me in my seclusion.

"I, Sāriputta, going on all fours, having approached those cow-sheds from which the cattle had departed and the cowherds had gone away, would eat the dung of young calves, of suckling calves, of milk-drinking calves. And as long as, Sāriputta, my own urine and faeces was not exhausted, I would eat my own urine and faeces. This, Sāriputta, was for me in my eating of great filth.

157. "I, Sāriputta, having plunged into a certain frightful jungle thicket, dwelt there. There, Sāriputta, regarding the frightfulness of that frightful jungle thicket, this is what happens - whoever not free from lust enters that jungle thicket, for the most part his hairs stand on end. I, Sāriputta, on those nights that are cold, wintry, during the eight days between the months, at the time of snowfall, on such nights I dwelt at night in the open air, by day in the jungle thicket; in the last month of summer I dwelt by day in the open air, at night in the jungle thicket. So much so, Sāriputta, that this simple verse, never heard before, came to my mind -

"Scorched and soaked, alone in the frightful forest;

Naked, not sitting by a fire, the sage devoted to the search."

"I, Sāriputta, make my sleeping place in a cemetery, using charnel bones as a cushion. So much so, Sāriputta, that village louts, having approached, would spit on me, urinate on me, scatter dust on me, and insert sticks into my ear-holes. But I do not directly know that I aroused an evil mind towards them. This, Sāriputta, was my abiding in equanimity.

158. "There are indeed, Sāriputta, some ascetics and brahmins who hold such views and such opinions - 'Purification is through food.' They said thus: 'We sustain ourselves on jujube fruits.' They eat jujube fruits, they eat jujube powder, they drink jujube water - they consume various kinds of jujube preparations. I directly know, Sāriputta, that I took only a single jujube fruit as food. Now, Sāriputta, you might think thus - 'Surely the jujube fruit was large at that time.' But this, Sāriputta, should not be seen thus. Even then the jujube fruit was at most just as it is now. When I, Sāriputta, was taking only a single jujube fruit as food, my body reached a state of extreme emaciation. Just as the joints of eighty-year-old reeds or dark-coloured reeds, just so were my limbs and minor limbs because of that very little food. Just as a camel's hoof, just so were my buttocks because of that very little food. Just as a string of beads, just so was my backbone with its vertebrae protruding and sunken because of that very little food. Just as the rafters of an old hall become broken and collapsed, just so my ribs became broken and collapsed because of that very little food. Just as in a deep well the water-stars are seen sunk deep and shimmering, just so in my eye-sockets the pupils of my eyes were seen sunk deep and shimmering because of that very little food. Just as a bitter gourd cut unripe becomes shrivelled and withered by wind and heat, just so the skin of my head became shrivelled and withered because of that very little food. So I, Sāriputta, thinking 'I will touch the skin of my belly,' would grasp just the backbone, thinking 'I will touch the backbone,' would grasp just the skin of my belly, so much, Sāriputta, had the skin of my belly clung to my backbone because of that very little food. So I, Sāriputta, thinking 'I will defecate or urinate,' would fall down headlong right there because of that very little food. So I, Sāriputta, soothing that very body, would rub my limbs with my hand. As I, Sāriputta, rubbed my limbs with my hand, the hairs, rotten at the roots, fell from my body because of that very little food.

159. "There are indeed, Sāriputta, some ascetics and brahmins who hold such views and such opinions - 'Purification is through food.' They said thus: 'We sustain ourselves on mung beans' etc. 'We sustain ourselves on sesame seeds' etc. 'We sustain ourselves on rice grains.' They eat rice grains, they eat rice powder, they drink rice water - they consume various kinds of rice preparations. I directly know, Sāriputta, that I took only a single rice grain as food. Now, Sāriputta, you might think thus - 'Surely the rice grain was large at that time.' But this, Sāriputta, should not be seen thus. Even then the rice grain was at most just as it is now. When I, Sāriputta, was taking only a single rice grain as food, my body reached a state of extreme emaciation. Just as the joints of eighty-year-old reeds or dark-coloured reeds, just so were my limbs and minor limbs because of that very little food. Just as a camel's hoof, just so were my buttocks because of that very little food. Just as a string of beads, just so was my backbone with its vertebrae protruding and sunken because of that very little food. Just as the rafters of an old hall become broken and collapsed, just so my ribs became broken and collapsed because of that very little food. Just as in a deep well the water-stars are seen sunk deep and shimmering, just so in my eye-sockets the pupils of my eyes were seen sunk deep and shimmering because of that very little food. Just as a bitter gourd cut unripe becomes shrivelled and withered by wind and heat, just so the skin of my head became shrivelled and withered because of that very little food. So I, Sāriputta, thinking 'I will touch the skin of my belly,' would grasp just the backbone, thinking 'I will touch the backbone,' would grasp just the skin of my belly. So much, Sāriputta, had the skin of my belly clung to my backbone because of that very little food. So I, Sāriputta, thinking 'I will defecate or urinate,' would fall down headlong right there because of that very little food. So I, Sāriputta, soothing that very body, would rub my limbs with my hand. As I, Sāriputta, rubbed my limbs with my hand, the hairs, rotten at the roots, fell from my body because of that very little food.

"Yet even by that conduct, by that practice, by that performance of austerities, I did not attain any super-human achievement, any distinction of knowledge and vision worthy of the noble ones. What is the reason for this? Because of not attaining this very noble wisdom, which noble wisdom when attained is noble and leading to liberation, leads one who practises it to the complete destruction of suffering.

160. "There are indeed, Sāriputta, some ascetics and brahmins who hold such views and such opinions - 'Purification is through wandering in the round of rebirths.' But there is no wandering in the round of rebirths easy to obtain, Sāriputta, that has not been wandered through by me during this long period of time, except for the gods of the Pure Abodes. If I were to wander among the gods of the Pure Abodes, Sāriputta, I would not come back again to this world.

"There are indeed, Sāriputta, some ascetics and brahmins who hold such views and such opinions - 'Purification is through rebirth.' But there is no rebirth easy to obtain, Sāriputta, that has not been attained by me during this long period of time, except for the gods of the Pure Abodes. If I were to be reborn among the gods of the Pure Abodes, Sāriputta, I would not come back again to this world.

"There are indeed, Sāriputta, some ascetics and brahmins who hold such views and such opinions - 'Purification is through residence.' But there is no residence easy to obtain, Sāriputta, that has not been dwelt in by me during this long period of time, except for the gods of the Pure Abodes. If I were to dwell among the gods of the Pure Abodes, Sāriputta, I would not come back again to this world.

"There are indeed, Sāriputta, some ascetics and brahmins who hold such views and such opinions - 'Purification is through sacrifice.' But there is no sacrifice easy to obtain, Sāriputta, that has not been offered by me during this long period of time, and that as a king or as a properly anointed noble of the warrior caste or as a wealthy brahmin.

"There are indeed, Sāriputta, some ascetics and brahmins who hold such views and such opinions - 'Purification is through tending the fire.' But there is no fire easy to obtain, Sāriputta, that has not been tended by me during this long period of time, and that as a king or as a properly anointed noble of the warrior caste or as a wealthy brahmin.

161. "There are indeed, Sāriputta, some ascetics and brahmins who hold such views and such opinions - 'As long as this good man is young, a youth with jet-black hair, endowed with the blessing of youth, in the first stage of life, just so long is he endowed with the supreme lucidity of wisdom. But when this good man becomes old, aged, elderly, one who has traversed the span of life, advanced in years, eighty or ninety or a hundred years old by birth, then he declines from that lucidity of wisdom.' But this, Sāriputta, should not be seen thus. I am now, Sāriputta, old, aged, elderly, one who has traversed the span of life, advanced in years. My age is now eighty years. Suppose I had here, Sāriputta, four disciples with a life span of a hundred years, living for a hundred years, endowed with the supreme mindfulness and understanding and resolution and with the supreme lucidity of wisdom. Just as, Sāriputta, a skilled archer, trained, practised, experienced, with a light arrow could with little difficulty shoot across the shadow of a palm tree, so endowed with supreme mindfulness, so endowed with supreme understanding, so endowed with supreme resolution, so endowed with the supreme lucidity of wisdom. They might ask me questions again and again concerning the four establishments of mindfulness, and being asked I would answer them, and they would remember my answer as answered, and they would not ask me a second time further. Except for eating, drinking, chewing and tasting, except for defecating and urinating, except for dispelling sleepiness and fatigue, the Tathāgata's teaching of the Teaching would not be exhausted, Sāriputta, the Tathāgata's terms and phrases of the Teaching would not be exhausted, the Tathāgata's discernment in answering questions would not be exhausted. Then those four disciples of mine with a life span of a hundred years, living for a hundred years, would die by the elapse of a hundred years. Even if you were to carry me about on a small bed, Sāriputta, there would be no alteration in the Tathāgata's lucidity of wisdom. Whatever, Sāriputta, one speaking rightly would say - 'A being having the nature of non-confusion has arisen in the world 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', this indeed one speaking rightly would say of me - 'A being having the nature of non-confusion has arisen in the world 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.'"

162. Now at that time the Venerable Nāgasamāla was standing behind the Blessed One, fanning the Blessed One. Then the Venerable Nāgasamāla said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir! For indeed, Venerable Sir, having heard this exposition of the Teaching, my hairs stood on end. What, Venerable Sir, is the name of this exposition of the Teaching?" "Therefore, Nāgasamāla, remember this exposition of the Teaching as 'The Hair-raising Exposition'."

This is what the Blessed One said. Delighted, the Venerable Nāgasamāla rejoiced in what the Blessed One had said.

The Greater Discourse on the Lion's Roar is concluded as second.

3. The Greater Discourse on the Mass of Suffering

163. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then several monks, having dressed in the earlier period of the day, taking their bowls and robes, entered Sāvatthī for almsfood. Then those monks had this thought: "It is still very early to walk for almsfood in Sāvatthī. What if we were to approach the park of the heterodox wandering ascetics?" Then those monks approached the park of the heterodox wandering ascetics; having approached, they exchanged friendly greetings with those heterodox wandering ascetics; having concluded the pleasant and memorable talk, they sat down to one side. When those monks were seated to one side, those heterodox wandering ascetics said this to them: "The ascetic Gotama, friends, declares the full understanding of sensual pleasures, we too declare the full understanding of sensual pleasures; the ascetic Gotama, friends, declares the full understanding of material forms, we too declare the full understanding of material forms; the ascetic Gotama, friends, declares the full understanding of feelings, we too declare the full understanding of feelings; here, friends, what is the distinction, what is the disparity, what is the difference between the ascetic Gotama and us - that is to say, regarding teaching the Teaching or regarding instruction?" Then those monks neither delighted in nor protested against what those heterodox wandering ascetics had said; without delighting in and without protesting against, they rose from their seats and departed - "We shall understand the meaning of this statement in the presence of the Blessed One."

164. Then those monks, having walked for almsfood in Sāvatthī, after the meal, having returned from their alms round, approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Here we, venerable sir, having dressed in the earlier period of the day, taking our bowls and robes, entered Sāvatthī for almsfood. Then this occurred to us, venerable sir - 'It is still very early to walk for almsfood in Sāvatthī. What if we were to approach the park of the heterodox wandering ascetics?' Then we, venerable sir, approached the park of the heterodox wandering ascetics; having approached, we exchanged friendly greetings with those heterodox wandering ascetics; having concluded the pleasant and memorable talk, we sat down to one side. When we were seated to one side, venerable sir, those heterodox wandering ascetics said this to us - 'The ascetic Gotama, friends, declares the full understanding of sensual pleasures, we too declare the full understanding of sensual pleasures. The ascetic Gotama, friends, declares the full understanding of material forms, we too declare the full understanding of material forms. The ascetic Gotama, friends, declares the full understanding of feelings, we too declare the full understanding of feelings. Here, friends, what is the distinction, what is the disparity, what is the difference between the ascetic Gotama and us, that is to say, regarding teaching the Teaching or regarding instruction?' Then we, venerable sir, neither delighted in nor protested against what those heterodox wandering ascetics had said; without delighting in and without protesting against, we rose from our seats and departed - 'We shall understand the meaning of this statement in the presence of the Blessed One.'"

165. "Monks, heterodox wandering ascetics who speak thus should be told thus - 'But what, friend, is the gratification of sensual pleasures, what is the danger, what is the escape? What is the gratification of material forms, what is the danger, what is the escape? What is the gratification of feelings, what is the danger, what is the escape?' Thus asked, monks, heterodox wandering ascetics will not be able to explain, and furthermore they will fall into vexation. What is the reason for this? Because, monks, it is not within their domain. I do not see anyone, 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, who could satisfy the mind with an explanation of these questions, except for the Tathāgata or a disciple of the Tathāgata, or else having heard it from here.

166. "And what, monks, is the gratification of sensual pleasures? These are the five types of sensual pleasure, monks. Which five? Forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; sounds cognizable by ear... etc. odours cognizable by nose... flavours cognizable by tongue... tangible objects cognizable by body that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing - these, monks, are the five types of sensual pleasure. Whatever happiness and pleasure arises dependent on these five types of sensual pleasure - this is the gratification of sensual pleasures.

167. "And what, monks, is the danger of sensual pleasures? Here, monks, a son of good family earns his living by whatever craft - whether by accounting, whether by calculation, whether by reckoning, whether by farming, whether by trade, whether by cattle-herding, whether by archery, whether by government service, whether by some other craft - facing cold, facing heat, being afflicted by contact with gadflies, mosquitoes, wind, sun, and creeping creatures, dying of hunger and thirst; this too, monks, is a danger of sensual pleasures visible here and now, a mass of suffering with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the reason, the cause being simply sensual pleasures.

"If, monks, for that son of good family thus exerting, striving, and endeavouring, those riches are not achieved. He grieves, is wearied, laments, beats his breast and wails, falls into confusion - 'Surely my effort was in vain, surely my endeavour was fruitless.' This too, monks, is a danger of sensual pleasures visible here and now, a mass of suffering with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the reason, the cause being simply sensual pleasures.

"If, monks, for that son of good family thus exerting, striving, and endeavouring, those riches are achieved. He experiences suffering and displeasure on account of protecting those riches - '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.' For him thus guarding and protecting, those riches are taken by kings, or taken by thieves, or burnt by fire, or carried away by water, or taken by disagreeable heirs. He grieves, is wearied, laments, beats his breast and wails, falls into confusion - 'What I had, that too is no longer mine.' This too, monks, is a danger of sensual pleasures visible here and now, a mass of suffering with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the reason, the cause being simply sensual pleasures.

168. "Furthermore, monks, because of sensual pleasures, with sensual pleasures as the source, with sensual pleasures as the reason, the cause being simply sensual pleasures, kings quarrel with kings, those of the warrior caste quarrel with those of the warrior caste, brahmins quarrel with brahmins, householders quarrel with householders, a mother quarrels with her son, a son quarrels with his mother, a father quarrels with his son, a son quarrels with his father, a brother quarrels with his brother, a brother quarrels with his sister, a sister quarrels with her brother, a friend quarrels with his friend. They, having engaged in dispute, strife and contention there, attack one another with fists, attack with clods, attack with sticks, attack with knives. They there undergo death and suffering like death. This too, monks, is a danger of sensual pleasures visible here and now, a mass of suffering with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the reason, the cause being simply sensual pleasures.

"Furthermore, monks, because of sensual pleasures, with sensual pleasures as the source, with sensual pleasures as the reason, the cause being simply sensual pleasures, having taken up sword and shield, having fastened bow and quiver, they plunge into battle massed on both sides, while arrows are being shot, while spears are being hurled, while swords are flashing. They there are pierced by arrows, are pierced by spears, have their heads cut off by swords. They there undergo death and suffering like death. This too, monks, is a danger of sensual pleasures visible here and now, a mass of suffering with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the reason, the cause being simply sensual pleasures.

"Furthermore, monks, because of sensual pleasures, with sensual pleasures as the source, with sensual pleasures as the reason, the cause being simply sensual pleasures, having taken up sword and shield, having fastened bow and quiver, they charge at slippery bastions plastered with mud, while arrows are being shot, while spears are being hurled, while swords are flashing. They there are pierced by arrows, are pierced by spears, are drenched with boiling cow dung, are crushed by the portcullis, have their heads cut off by swords. They there undergo death and suffering like death. This too, monks, is a danger of sensual pleasures visible here and now, a mass of suffering with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the reason, the cause being simply sensual pleasures.

169. "Furthermore, monks, because of sensual pleasures, with sensual pleasures as the source, with sensual pleasures as the reason, the cause being simply sensual pleasures, they break into houses, they carry off plunder, they commit robbery, they stand in ambush on the highway, they go to another's wife. Kings, having seized him, inflict various bodily punishments - they flog him with whips, they flog him with canes, they flog him with half-clubs; they cut off his hand, they cut off his foot, they cut off his hand and foot, they cut off his ear, they cut off his nose, they cut off his ear and nose; they inflict the "gruel pot" torture, they inflict the "shell-tonsure" torture, they inflict the "Rāhu's mouth" torture, they inflict the "fire garland" torture, they inflict the "hand torch" torture, they inflict the "grass-strip" torture, they inflict the "bark-dress" torture, they inflict the "antelope" torture, they inflict the "flesh-hook" torture, they inflict the "coin-cutting" torture, they inflict the "lye-pickling" torture, they inflict the "pivot-turning" torture, they inflict the "straw-chair" torture, they pour boiling oil on him, they have him eaten by dogs, they impale him alive on a stake, they cut off his head with a sword. They there undergo death and suffering like death. This too, monks, is a danger of sensual pleasures visible here and now, a mass of suffering with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the reason, the cause being simply sensual pleasures.

"Furthermore, monks, because of sensual pleasures, with sensual pleasures as the source, with sensual pleasures as the reason, the cause being simply sensual pleasures, they practise misconduct by body, they practise misconduct by speech, they practise misconduct by mind. They, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell. This too, monks, is a danger of sensual pleasures pertaining to the future life, a mass of suffering with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the reason, the cause being simply sensual pleasures.

170. "And what, monks, is the escape from sensual pleasures? Whatever, monks, is the removal of desire and lust, the abandoning of desire and lust regarding sensual pleasures - this is the escape from sensual pleasures.

"Whatever ascetics or brahmins, monks, who do not understand as it really is the gratification of sensual pleasures as gratification, the danger as danger, and the escape as escape, that they indeed will either fully understand sensual pleasures by themselves, or will instigate another towards the truth so that one practicing thus will fully understand sensual pleasures - this is impossible. But whatever ascetics or brahmins, monks, who understand as it really is the gratification of sensual pleasures as gratification, the danger as danger, and the escape as escape, that they indeed will either fully understand sensual pleasures by themselves, or will instigate another towards the truth so that one practicing thus will fully understand sensual pleasures - this is possible.

171. "And what, monks, is the gratification of material forms? Just as, monks, a maiden of the warrior caste or a maiden of the brahmin caste or a maiden of the householder caste, fifteen or sixteen years of age, not too tall, not too short, not too thin, not too stout, not too dark, not too fair - is she at that time, monks, at the height of her beauty and radiance?" "Yes, venerable sir." Whatever happiness and pleasure arises dependent on that beauty and radiance - this is the gratification of material forms.

"And what, monks, is the danger of material forms? Here, monks, one might see that same lady at a later time, eighty or ninety or a hundred years old by birth, aged, bent like a roof beam, broken, leaning on a stick, trembling as she walks, afflicted, past her youth, with broken teeth, grey hair, scanty hair, bald-headed, wrinkled, with limbs blotched with spots. What do you think, monks, has not that former beauty and radiance disappeared, and the danger become manifest?" "Yes, venerable sir." This too, monks, is a danger of material forms.

"Furthermore, monks, one might see that same lady sick, suffering, severely ill, fallen into her own urine and excrement, lying down, being lifted up by some, being laid down by others. What do you think, monks, has not that former beauty and radiance disappeared, and the danger become manifest?" "Yes, venerable sir." This too, monks, is a danger of material forms.

172. "Furthermore, monks, one might see that same lady's body abandoned in a charnel ground - dead for one day, or dead for two days, or dead for three days, bloated, discoloured, festering. What do you think, monks, has not that former beauty and radiance disappeared, and the danger become manifest?" "Yes, venerable sir." This too, monks, is a danger of material forms.

"Furthermore, monks, one might see that same lady's body abandoned in a charnel ground - being devoured by crows, or being devoured by hawks, or being devoured by vultures, or being devoured by herons, or being devoured by dogs, or being devoured by tigers, or being devoured by leopards, or being devoured by jackals, or being devoured by various kinds of creatures. What do you think, monks, has not that former beauty and radiance disappeared, and the danger become manifest?" "Yes, venerable sir." This too, monks, is a danger of material forms.

"Furthermore, monks, one might see that same lady's body abandoned in a charnel ground - a skeleton with flesh and blood, held together by sinews; a skeleton without flesh, smeared with blood, held together by sinews; a skeleton without flesh and blood, held together by sinews; bones disconnected, scattered in all directions - here a hand bone, there a foot bone, here an ankle bone, there a shin bone, here a thigh bone, there a hip bone, here a rib bone, there a back bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth bone, here a skull. What do you think, monks, has not that former beauty and radiance disappeared, and the danger become manifest?" "Yes, venerable sir." This too, monks, is a danger of material forms.

"Furthermore, monks, one might see that same lady's body abandoned in a charnel ground - bones white, the colour of shells; bones heaped up, more than a year old; bones rotten, reduced to powder. What do you think, monks, has not that former beauty and radiance disappeared, and the danger become manifest?" "Yes, venerable sir." This too, monks, is a danger of material forms.

"And what, monks, is the escape from material forms? Whatever, monks, is the removal of desire and lust, the abandoning of desire and lust regarding material forms - this is the escape from material forms.

"Whatever ascetics or brahmins, monks, who do not understand as it really is the gratification of material forms as gratification, the danger as danger, and the escape as escape, that they indeed will either fully understand material forms by themselves, or will instigate another towards the truth so that one practicing thus will fully understand material forms - this is impossible. But whatever ascetics or brahmins, monks, who understand as it really is the gratification of material forms as gratification, the danger as danger, and the escape as escape, that they indeed will either fully understand material forms by themselves, or will instigate another towards the truth so that one practicing thus will fully understand material forms - this is possible.

173. "And what, monks, is the gratification of feelings? Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. At the time, monks, when a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion, at that time he does not intend for his own affliction, nor does he intend for the affliction of others, nor does he intend for the affliction of both; at that time he feels only a feeling free from affliction. I say, monks, that freedom from affliction is the highest gratification of feelings.

"Furthermore, monks, with the subsiding of applied and sustained thought, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. Etc. At the time, monks, when a monk, with the fading away of rapture, dwells equanimous, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. Etc. At the time, monks, when a monk, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity, at that time he does not intend for his own affliction, nor does he intend for the affliction of others, nor does he intend for the affliction of both; at that time he feels only a feeling free from affliction. I say, monks, that freedom from affliction is the highest gratification of feelings.

174. "And what, monks, is the danger of feelings? That, monks, feelings are impermanent, suffering, subject to change - this is the danger of feelings.

"And what, monks, is the escape from feelings? Whatever, monks, is the removal of desire and lust, the abandoning of desire and lust regarding feelings - this is the escape from feelings.

"Whatever ascetics or brahmins, monks, who do not understand as it really is the gratification of feelings as gratification, the danger as danger, and the escape as escape, that they indeed will either fully understand feelings by themselves, or will instigate another towards the truth so that one practising thus will fully understand feelings - this is impossible. But whatever ascetics or brahmins, monks, who understand as it really is the gratification of feelings as gratification, the danger as danger, and the escape as escape, that they indeed will either fully understand feelings by themselves, or will instigate another towards the truth so that one practising thus will fully understand feelings - this is possible."

This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Discourse on the Greater Mass of Suffering is concluded as third.

4. The Shorter Discourse on the Mass of Suffering

175. Thus have I heard - 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 - "For a long time, venerable sir, I have understood the teaching taught thus by the Blessed One - 'Greed is an impurity of the mind, hate is an impurity of the mind, delusion is an impurity of the mind.' And thus I understand the teaching taught by the Blessed One, venerable sir - 'Greed is an impurity of the mind, hate is an impurity of the mind, delusion is an impurity of the mind.' And yet at times states of greed remain obsessing my mind, states of hate remain obsessing my mind, states of delusion remain obsessing my mind. It occurs to me, venerable sir, thus - 'What mental state indeed has not been abandoned internally by me, because of which at times states of greed remain obsessing my mind, states of hate remain obsessing my mind, states of delusion remain obsessing my mind?'"

176. "That very mental state, Mahānāma, has not been abandoned internally by you, because of which at times states of greed remain obsessing your mind, states of hate remain obsessing your mind, states of delusion remain obsessing your mind. If, Mahānāma, that mental state had been abandoned internally by you, you would not dwell in a house, you would not consume sensual pleasures. But because, Mahānāma, that very mental state has not been abandoned internally by you, therefore you dwell in a house, you consume sensual pleasures.

177. "'Sensual pleasures have little enjoyment, much suffering, much anguish, the danger here is greater' - even if, Mahānāma, this has been well seen as it really is with right wisdom by a noble disciple, yet if he does not attain rapture and happiness apart from sensual pleasures, apart from unwholesome mental states, or something more peaceful than that; then he is not yet one who does not return to sensual pleasures. But when, Mahānāma, for a noble disciple 'sensual pleasures have little enjoyment, much suffering, much anguish, the danger here is greater' - this has been well seen as it really is with right wisdom, and he attains rapture and happiness apart from sensual pleasures, apart from unwholesome mental states, or something more peaceful than that; then he is one who does not return to sensual pleasures.

"For me too, Mahānāma, before the enlightenment, while still unenlightened, being just a Bodhisatta, 'sensual pleasures have little enjoyment, much suffering, much anguish, the danger here is greater' - this had been well seen as it really is with right wisdom, yet I did not attain rapture and happiness apart from sensual pleasures, apart from unwholesome mental states, or something more peaceful than that; then I did not acknowledge myself as one who does not return to sensual pleasures. But when for me, Mahānāma, 'sensual pleasures have little enjoyment, much suffering, much anguish, the danger here is greater' - this had been well seen as it really is with right wisdom, and I attained rapture and happiness apart from sensual pleasures, apart from unwholesome mental states, or something more peaceful than that; then I acknowledged myself as one who does not return to sensual pleasures.

178. "And what, Mahānāma, is the gratification of sensual pleasures? There are these five types of sensual pleasure, Mahānāma. Which five? Forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; sounds cognizable by ear... etc... odours cognizable by nose... flavours cognizable by tongue... tangible objects cognizable by body that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing - these, Mahānāma, are the five types of sensual pleasure. Whatever happiness and pleasure arises dependent on these five types of sensual pleasure, Mahānāma - this is the gratification of sensual pleasures.

"And what, Mahānāma, is the danger of sensual pleasures? Here, Mahānāma, a son of good family earns his living by whatever craft - whether by accounting, whether by calculation, whether by reckoning, whether by farming, whether by trade, whether by cattle-herding, whether by archery, whether by government service, whether by some other craft - facing cold, facing heat, being afflicted by contact with gadflies, mosquitoes, wind, sun, and creeping creatures, dying of hunger and thirst; this too, Mahānāma, is a danger of sensual pleasures visible here and now, a mass of suffering with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the reason, the cause being simply sensual pleasures.

"If, Mahānāma, for that son of good family thus exerting, striving, and endeavouring, those riches are not achieved, he grieves, is wearied, laments, beats his breast and wails, falls into confusion - 'Surely my effort was in vain, surely my endeavour was fruitless.' This too, Mahānāma, is a danger of sensual pleasures visible here and now, a mass of suffering with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the reason, the cause being simply sensual pleasures.

"If, Mahānāma, for that son of good family thus exerting, striving, and endeavouring, those riches are achieved. He experiences suffering and displeasure on account of protecting those riches - '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.' For him thus guarding and protecting, those riches are taken by kings, or taken by thieves, or burnt by fire, or carried away by water, or taken by disagreeable heirs. He grieves, is wearied, laments, beats his breast and wails, falls into confusion - 'What I had, that too is no longer mine.' This too, Mahānāma, is a danger of sensual pleasures visible here and now, a mass of suffering with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the reason, the cause being simply sensual pleasures.

"Furthermore, Mahānāma, because of sensual pleasures, with sensual pleasures as the source, with sensual pleasures as the reason, the cause being simply sensual pleasures, kings quarrel with kings, those of the warrior caste quarrel with those of the warrior caste, brahmins quarrel with brahmins, householders quarrel with householders, a mother quarrels with her son, a son quarrels with his mother, a father quarrels with his son, a son quarrels with his father, a brother quarrels with his brother, a brother quarrels with his sister, a sister quarrels with her brother, a friend quarrels with his friend. They, having engaged in dispute, strife and contention there, attack one another with fists, attack with clods, attack with sticks, attack with knives. They there undergo death and suffering like death. This too, Mahānāma, is a danger of sensual pleasures visible here and now, a mass of suffering with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the reason, the cause being simply sensual pleasures.

"Furthermore, Mahānāma, because of sensual pleasures, with sensual pleasures as the source, with sensual pleasures as the reason, the cause being simply sensual pleasures, having taken up sword and shield, having fastened bow and quiver, they plunge into battle massed on both sides, while arrows are being shot, while spears are being hurled, while swords are flashing. They there are pierced by arrows, are pierced by spears, have their heads cut off by swords. They there undergo death and suffering like death. This too, Mahānāma, is a danger of sensual pleasures visible here and now, a mass of suffering with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the reason, the cause being simply sensual pleasures.

"Furthermore, Mahānāma, because of sensual pleasures, with sensual pleasures as the source, with sensual pleasures as the reason, the cause being simply sensual pleasures, having taken up sword and shield, having fastened bow and quiver, they charge at slippery bastions plastered with mud, while arrows are being shot, while spears are being hurled, while swords are flashing. They there are pierced by arrows, are pierced by spears, are drenched with boiling cow dung, are crushed by the portcullis, have their heads cut off by swords. They there undergo death and suffering like death. This too, Mahānāma, is a danger of sensual pleasures visible here and now, a mass of suffering with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the reason, the cause being simply sensual pleasures.

"Furthermore, Mahānāma, because of sensual pleasures, with sensual pleasures as the source, with sensual pleasures as the reason, the cause being simply sensual pleasures, they break into houses, they carry off plunder, they commit robbery, they stand in ambush on the highway, they go to another's wife. Kings, having seized him, inflict various bodily punishments - they flog him with whips, they flog him with canes, they flog him with half-clubs; they cut off his hand, they cut off his foot, they cut off his hand and foot, they cut off his ear, they cut off his nose, they cut off his ear and nose; they inflict the "gruel pot" torture, they inflict the "shell-tonsure" torture, they inflict the "Rāhu's mouth" torture, they inflict the "fire garland" torture, they inflict the "hand torch" torture, they inflict the "grass-strip" torture, they inflict the "bark-dress" torture, they inflict the "antelope" torture, they inflict the "flesh-hook" torture, they inflict the "coin-cutting" torture, they inflict the "lye-pickling" torture, they inflict the "pivot-turning" torture, they inflict the "straw-chair" torture, they pour boiling oil on him, they have him eaten by dogs, they impale him alive on a stake, they cut off his head with a sword. They there undergo death and suffering like death. This too, Mahānāma, is a danger of sensual pleasures visible here and now, a mass of suffering with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the reason, the cause being simply sensual pleasures.

"Furthermore, Mahānāma, because of sensual pleasures, with sensual pleasures as the source, with sensual pleasures as the reason, the cause being simply sensual pleasures, they practise misconduct by body, they practise misconduct by speech, they practise misconduct by mind. They, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell. This too, Mahānāma, is a danger of sensual pleasures pertaining to the future life, a mass of suffering with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the reason, the cause being simply sensual pleasures.

179. "On one occasion, Mahānāma, I was dwelling at Rājagaha on the Vulture's Peak mountain. Now at that time several Jains at the Black Rock on the slope of Isigili were standing upright, having rejected sitting, experiencing painful, sharp, severe, bitter feelings caused by their own exertion. Then, Mahānāma, in the evening, having emerged from seclusion, I approached the Black Rock on the slope of Isigili where those Jains were; having approached, I said this to those Jains - 'Why are you, friends, Jains, standing upright, having rejected sitting, experiencing painful, sharp, severe, bitter feelings caused by your own exertion?' When this was said, Mahānāma, those Jains said this to me - 'Friend, Nigaṇṭha Nāṭaputta is omniscient, all-seeing, and acknowledges complete knowledge and vision - "Whether I am walking or standing, sleeping or awake, knowledge and vision is constantly and continuously present." He speaks thus: "There is indeed, Jains, evil action done by you in the past; wear that away by this bitter performance of austerities; and that which here and now you are restrained in body, restrained in speech, restrained in mind - that is the non-performance of evil action in the future; thus, through the destruction of past actions by austerity, through the non-performance of new actions, there is no flowing in the future; through no flowing in the future there is the destruction of action, through the destruction of action there is the destruction of suffering, through the destruction of suffering there is the destruction of feeling, through the destruction of feeling all suffering will be worn away." And that pleases us and is agreeable to us, and by that we are delighted.'

180. "When this was said, I, Mahānāma, said this to those Jains - 'But do you, friends Jains, know - we indeed existed in the past, not that we did not exist?' 'No indeed, friend.' 'But do you, friends Jains, know - we indeed did evil deeds in the past, not that we did not do them?' 'No indeed, friend.' 'But do you, friends Jains, know - we did such and such evil deeds?' 'No indeed, friend.' 'But do you, friends Jains, know - so much suffering has been worn away, or so much suffering is to be worn away, or when so much suffering has been worn away, all suffering will be worn away?' 'No indeed, friend.' 'But do you, friends Jains, know - the abandoning of unwholesome mental states and the undertaking of wholesome mental states in this very life?' 'No indeed, friend.'

"'So then, friends Jains, you do not know - we indeed existed in the past, not that we did not exist; you do not know - we indeed did evil deeds in the past, not that we did not do them; you do not know - we did such and such evil deeds; you do not know - so much suffering has been worn away, or so much suffering is to be worn away, or when so much suffering has been worn away, all suffering will be worn away. You do not know - the abandoning of unwholesome mental states and the undertaking of wholesome mental states in this very life. This being so, friends Jains, those in the world who are cruel, bloody-handed, engaged in brutal activities, reborn among humans - do they go forth among the Jains?' 'No indeed, friend Gotama, happiness is not to be attained by means of happiness; happiness is to be attained by means of suffering. And if, friend Gotama, happiness were to be attained by means of happiness, King Seniya Bimbisāra of Magadha would attain happiness; King Seniya Bimbisāra of Magadha would dwell more happily than the venerable Gotama.'

"'Certainly this speech was spoken hastily and without reflection by the venerable Jains - "No indeed, friend Gotama, happiness is not to be attained by means of happiness; happiness is to be attained by means of suffering; and if, friend Gotama, happiness were to be attained by means of happiness, King Seniya Bimbisāra of Magadha would attain happiness; King Seniya Bimbisāra of Magadha would dwell more happily than the venerable Gotama." But rather I myself should be asked about this matter - who indeed of the venerable ones dwells more happily, King Seniya Bimbisāra of Magadha or the venerable Gotama?' 'Certainly, friend Gotama, this speech was spoken hastily and without reflection by us - "No indeed, friend Gotama, happiness is not to be attained by means of happiness; happiness is to be attained by means of suffering; and if, friend Gotama, happiness were to be attained by means of happiness, King Seniya Bimbisāra of Magadha would attain happiness; King Seniya Bimbisāra of Magadha would dwell more happily than the venerable Gotama." But let that be; now we ask the venerable Gotama - who indeed of the venerable ones dwells more happily, King Seniya Bimbisāra of Magadha or the venerable Gotama?'

"'If so, friends Jains, I will ask you a question about this very matter; as it pleases you, so you should answer it. What do you think, friends Jains, is King Seniya Bimbisāra of Magadha able, without moving his body, without uttering speech, to dwell experiencing exclusively happiness for seven nights and days?' 'No indeed, friend.'

"'What do you think, friends Jains, is King Seniya Bimbisāra of Magadha able, without moving his body, without uttering speech, for six nights and days... etc. five nights and days... four nights and days... three nights and days... two nights and days... one night and day to dwell experiencing exclusively happiness?' 'No indeed, friend.'

"'I, friends Jains, am able, without moving my body, without uttering speech, to dwell experiencing exclusive happiness for one night and day. I, friends Jains, am able, without moving my body, without uttering speech, for two nights and days... three nights and days... four nights and days... five nights and days... six nights and days... seven nights and days to dwell experiencing exclusive happiness. What do you think, friends Jains, this being so, who dwells more happily - King Seniya Bimbisāra of Magadha or I?' 'This being so, the Venerable Gotama dwells more happily than King Seniya Bimbisāra of Magadha.'"

This is what the Blessed One said. Delighted, Mahānāma the Sakyan rejoiced in what the Blessed One had said.

The Discourse on the Shorter Mass of Suffering is concluded as fourth.

5. The Discourse on Inference

181. Thus have I heard - On one occasion the Venerable Mahāmoggallāna was dwelling among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove, in the Deer Park. There the Venerable Mahāmoggallāna addressed the monks: "Friends, monks." "Friend," those monks assented to the Venerable Mahāmoggallāna. The Venerable Mahāmoggallāna said this:

"If, friends, a monk invites to admonish - 'Let the venerable ones speak to me, I am to be spoken to by the venerable ones,' yet he is difficult to admonish, endowed with qualities that make him difficult to admonish, impatient, not receiving instruction respectfully, then his fellow monks in the holy life do not think he should be spoken to, do not think he should be instructed, and do not think trust should be placed in that person.

"And what, friends, are the qualities that make one difficult to admonish? Here, friends, a monk has evil desires and has come under the control of evil desires. That, friends, a monk has evil desires and has come under the control of evil desires - this too is a quality that makes one difficult to admonish.

"Furthermore, friends, a monk exalts himself and disparages others. That, friends, a monk exalts himself and disparages others - this too is a quality that makes one difficult to admonish.

"Furthermore, friends, a monk is prone to wrath and is overcome by wrath. That, friends, a monk is prone to wrath and is overcome by wrath - this too is a quality that makes one difficult to admonish.

"Furthermore, friends, a monk is prone to wrath and because of wrath bears grudges. That, friends, a monk is prone to wrath and because of wrath bears grudges - this too is a quality that makes one difficult to admonish.

"Furthermore, friends, a monk is prone to wrath and because of wrath is resentful. That, friends, a monk is prone to wrath and because of wrath is resentful - this too is a quality that makes one difficult to admonish.

"Furthermore, friends, a monk is prone to wrath and utters speech bordering on wrath. That, friends, a monk is prone to wrath and utters speech bordering on wrath - this too is a quality that makes one difficult to admonish.

"Furthermore, friends, a monk when accused by an accuser, opposes the accuser. That, friends, a monk when accused by an accuser, opposes the accuser - this too is a quality that makes one difficult to admonish.

"Furthermore, friends, a monk when accused by an accuser, disparages the accuser. That, friends, a monk when accused by an accuser, disparages the accuser - this too is a quality that makes one difficult to admonish.

"Furthermore, friends, a monk when accused by an accuser, makes a counter-accusation against the accuser. That, friends, a monk when accused by an accuser, makes a counter-accusation against the accuser - this too is a quality that makes one difficult to admonish.

"Furthermore, friends, a monk when accused by an accuser, evades the issue with another issue, diverts the discussion outside, and manifests irritation, hate, and displeasure. That, friends, a monk when accused by an accuser, evades the issue with another issue, diverts the discussion outside, and manifests irritation, hate, and displeasure - this too is a quality that makes one difficult to admonish.

"Furthermore, friends, a monk, when accused by an accuser, does not give a proper account of his conduct. That, friends, a monk, when accused by an accuser, does not give a proper account of his conduct - this too is a quality that makes one difficult to admonish.

"Furthermore, friends, a monk is one who depreciates another's worth and is spiteful. That, friends, a monk is one who depreciates another's worth and is spiteful - this too is a quality that makes one difficult to admonish.

"Furthermore, friends, a monk is envious and stingy. That, friends, a monk is envious and stingy - this too is a quality that makes one difficult to admonish.

"Furthermore, friends, a monk is fraudulent and deceitful. That, friends, a monk is fraudulent and deceitful - this too is a quality that makes one difficult to admonish.

"Furthermore, friends, a monk is obstinate and arrogant. That, friends, a monk is obstinate and arrogant - this too is a quality that makes one difficult to admonish.

"Furthermore, friends, a monk is adhering to his own views, holding on to them tenaciously, relinquishing them with difficulty. That, friends, a monk is adhering to his own views, holding on to them tenaciously, relinquishing them with difficulty - this too is a quality that makes one difficult to admonish. These, friends, are called the qualities that make one difficult to admonish.

182. "Even if, friends, a monk does not invite to admonish - 'Let the venerable ones speak to me, I am to be spoken to by the venerable ones,' yet he is easy to admonish, endowed with qualities that make for being easy to admonish, patient, receiving instruction respectfully, then his fellow monks in the holy life think he should be spoken to, think he should be instructed, and think trust should be placed in that person.

"And what, friends, are the qualities that make for being easy to admonish? Here, friends, a monk does not have evil desires and has not come under the control of evil desires. That, friends, a monk does not have evil desires and has not come under the control of evil desires - this too is a quality that makes for being easy to admonish.

"Furthermore, friends, a monk does not exalt himself and does not disparage others. That, friends, a monk does not exalt himself and does not disparage others - this too is a quality that makes for being easy to admonish.

"Furthermore, friends, a monk is not prone to wrath and is not overcome by wrath. That, friends, a monk is not prone to wrath and is not overcome by wrath - this too is a quality that makes for being easy to admonish.

"Furthermore, friends, a monk is not prone to wrath and does not bear grudges because of wrath. That, friends, a monk is not prone to wrath and does not bear grudges because of wrath - this too is a quality that makes for being easy to admonish.

"Furthermore, friends, a monk is not prone to wrath and is not resentful because of wrath. That, friends, a monk is not prone to wrath and is not resentful because of wrath - this too is a quality that makes for being easy to admonish.

"Furthermore, friends, a monk is not prone to wrath and does not utter speech bordering on wrath. That, friends, a monk is not prone to wrath and does not utter speech bordering on wrath - this too is a quality that makes for being easy to admonish.

"Furthermore, friends, a monk when accused by an accuser, does not oppose the accuser. That, friends, a monk when accused by an accuser, does not oppose the accuser - this too is a quality that makes for being easy to admonish.

"Furthermore, friends, a monk when accused by an accuser, does not disparage the accuser. That, friends, a monk when accused by an accuser, does not disparage the accuser - this too is a quality that makes for being easy to admonish.

"Furthermore, friends, a monk when accused by an accuser, does not make a counter-accusation against the accuser. That, friends, a monk when accused by an accuser, does not make a counter-accusation against the accuser - this too is a quality that makes for being easy to admonish.

"Furthermore, friends, a monk when accused by an accuser, does not evade the issue with another issue, does not divert the discussion outside, and does not manifest irritation, hate, and displeasure. That, friends, a monk when accused by an accuser, does not evade the issue with another issue, does not divert the discussion outside, and does not manifest irritation, hate, and displeasure - this too is a quality that makes for being easy to admonish.

"Furthermore, friends, a monk when accused by an accuser, gives a proper account of his conduct. That, friends, a monk when accused by an accuser, gives a proper account of his conduct - this too is a quality that makes for being easy to admonish.

"Furthermore, friends, a monk is without depreciation and without spite. That, friends, a monk is without depreciation and without spite - this too is a quality that makes for being easy to admonish.

"Furthermore, friends, a monk is without envy and without stinginess. That, friends, a monk is without envy and without stinginess - this too is a quality that makes for being easy to admonish.

"Furthermore, friends, a monk is not fraudulent and not deceitful. That, friends, a monk is not fraudulent and not deceitful - this too is a quality that makes for being easy to admonish.

"Furthermore, friends, a monk is not obstinate and not arrogant. That, friends, a monk is not obstinate and not arrogant - this too is a quality that makes for being easy to admonish.

"Furthermore, friends, a monk is not adhering to his own views, not holding on to them tenaciously, relinquishing them easily. That, friends, a monk is not adhering to his own views, not holding on to them tenaciously, relinquishing them easily - this too is a quality that makes for being easy to admonish. These, friends, are called the qualities that make one easy to admonish.

183. "There, friends, a monk should infer about himself by himself thus: 'Whatever person has evil desires and has come under the control of evil desires, that person is unpleasant and disagreeable to me; and if I were to have evil desires and come under the control of evil desires, I would be unpleasant and disagreeable to others.' Knowing thus, friends, a monk should arouse the mind: 'I will not have evil desires, I will not come under the control of evil desires.'

'Whatever person exalts himself and disparages others, that person is unpleasant and disagreeable to me; and if I were to exalt myself and disparage others, I would be unpleasant and disagreeable to others.' Knowing thus, friends, a monk should arouse the mind: 'I will not exalt myself and will not disparage others.'

'Whatever person is prone to wrath and is overcome by wrath, that person is unpleasant and disagreeable to me. And if I were to be prone to wrath and overcome by wrath, I would be unpleasant and disagreeable to others.' Knowing thus, friends, a monk should arouse the mind: 'I will not be prone to wrath and will not be overcome by wrath.'

'Whatever person is prone to wrath and because of wrath bears grudges, that person is unpleasant and disagreeable to me; and if I were to be prone to wrath and because of wrath bear grudges, I would be unpleasant and disagreeable to others.' Knowing thus, friends, a monk should arouse the mind: 'I will not be prone to wrath and will not bear grudges because of wrath.'

'Whatever person is prone to wrath and because of wrath is resentful, that person is unpleasant and disagreeable to me; and if I were to be prone to wrath and because of wrath be resentful, I would be unpleasant and disagreeable to others.' Knowing thus, friends, a monk should arouse the mind: 'I will not be prone to wrath and will not be resentful because of wrath.'

'Whatever person is prone to wrath and utters speech bordering on wrath, that person is unpleasant and disagreeable to me; and if I were to be prone to wrath and utter speech bordering on wrath, I would be unpleasant and disagreeable to others.' Knowing thus, friends, a monk should arouse the mind: 'I will not be prone to wrath and will not utter speech bordering on wrath.'

'Whatever person when accused by an accuser opposes the accuser, that person is unpleasant and disagreeable to me; and if I when accused by an accuser were to oppose the accuser, I would be unpleasant and disagreeable to others.' Knowing thus, friends, a monk should arouse the mind: 'When accused by an accuser I will not oppose the accuser.'

'Whatever person when accused by an accuser disparages the accuser, that person is unpleasant and disagreeable to me; and if I when accused by an accuser were to disparage the accuser, I would be unpleasant and disagreeable to others.' Knowing thus, friends, a monk should arouse the mind: 'When accused by an accuser I will not disparage the accuser.'

'Whatever person when accused by an accuser makes a counter-accusation against the accuser, that person is unpleasant and disagreeable to me; and if I when accused by an accuser were to make a counter-accusation against the accuser, I would be unpleasant and disagreeable to others.' Knowing thus, friends, a monk should arouse the mind: 'When accused by an accuser I will not make a counter-accusation against the accuser.'

'Whatever person when accused by an accuser evades the issue with another issue, diverts the discussion outside, and manifests irritation, hate, and displeasure, that person is unpleasant and disagreeable to me; and if I when accused by an accuser were to evade the issue with another issue, divert the discussion outside, and manifest irritation, hate, and displeasure, I would be unpleasant and disagreeable to others.' Knowing thus, friends, a monk should arouse the mind: 'When accused by an accuser I will not evade the issue with another issue, I will not divert the discussion outside, I will not manifest irritation, hate, and displeasure.'

'Whatever person when accused by an accuser does not give a proper account of his conduct, that person is unpleasant and disagreeable to me; and if I when accused by an accuser were not to give a proper account of my conduct, I would be unpleasant and disagreeable to others.' Knowing thus, friends, a monk should arouse the mind: 'When accused by an accuser I will give a proper account of my conduct.'

'Whatever person depreciates another's worth and is spiteful, that person is unpleasant and disagreeable to me; and if I were to depreciate another's worth and be spiteful, I would be unpleasant and disagreeable to others.' Knowing thus, friends, a monk should arouse the mind: 'I will be without depreciation and without spite.'

'Whatever person is envious and stingy, that person is unpleasant and disagreeable to me; and if I were to be envious and stingy, I would be unpleasant and disagreeable to others.' Knowing thus, friends, a monk should arouse the mind: 'I will be without envy and without stinginess.'

"'Whoever this person is fraudulent and deceitful, this person is disagreeable and unpleasant to me; and if I were fraudulent and deceitful, I would be disagreeable and unpleasant to others.' Thus knowing, friends, a monk should arouse the mind: 'I will be not fraudulent and not deceitful.'

"'Whoever this person is obstinate and arrogant, this person is disagreeable and unpleasant to me; and if I were obstinate and arrogant, I would be disagreeable and unpleasant to others.' Thus knowing, friends, a monk should arouse the mind: 'I will be not obstinate and not arrogant.'

"'Whoever this person is adhering to his own views, holding on to them tenaciously, relinquishing them with difficulty, this person is disagreeable and unpleasant to me; and if I were adhering to my own views, holding on to them tenaciously, relinquishing them with difficulty, I would be disagreeable and unpleasant to others.' Thus knowing, friends, a monk should arouse the mind: 'I will be not adhering to my own views, not holding on to them tenaciously, relinquishing them easily.'

184. "There, friends, a monk should review himself by himself thus: 'Am I indeed one with evil desires, come under the control of evil desires?' If, friends, a monk reviewing thus knows: 'I indeed have evil desires, I have come under the control of evil desires,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I indeed do not have evil desires, I have not come under the control of evil desires,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.

"Furthermore, friends, a monk should review himself by himself thus: 'Am I indeed one who exalts himself and disparages others?' If, friends, a monk reviewing thus knows: 'I indeed exalt myself and disparage others,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I indeed do not exalt myself and do not disparage others,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.

"Furthermore, friends, a monk should review himself by himself thus: 'Am I indeed prone to wrath and overcome by wrath?' If, friends, a monk reviewing thus knows: 'I indeed am prone to wrath and overcome by wrath,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I indeed am not prone to wrath and not overcome by wrath,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.

"Furthermore, friends, a monk should review himself by himself thus: 'Am I indeed prone to wrath and because of wrath bear grudges?' If, friends, a monk reviewing thus knows: 'I indeed am prone to wrath and because of wrath bear grudges,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I indeed am not prone to wrath and do not bear grudges because of wrath,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.

"Furthermore, friends, a monk should review himself by himself thus: 'Am I indeed prone to wrath and because of wrath resentful?' If, friends, a monk reviewing thus knows: 'I indeed am prone to wrath and because of wrath resentful,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I indeed am not prone to wrath and not resentful because of wrath,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.

"Furthermore, friends, a monk should review himself by himself thus: 'Am I indeed prone to wrath and one who utters speech bordering on wrath?' If, friends, a monk reviewing thus knows: 'I indeed am prone to wrath and one who utters speech bordering on wrath,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I indeed am not prone to wrath and not one who utters speech bordering on wrath,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.

"Furthermore, friends, a monk should review himself by himself thus: 'Am I indeed one who, when accused by an accuser, opposes the accuser?' If, friends, a monk reviewing thus knows: 'I indeed, when accused by an accuser, oppose the accuser,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I indeed, when accused by an accuser, do not oppose the accuser,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.

"Furthermore, friends, a monk should review himself by himself thus: 'Am I indeed, when accused by an accuser, one who disparages the accuser?' If, friends, a monk reviewing thus knows 'I am indeed, when accused by an accuser, one who disparages the accuser,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I am indeed, when accused by an accuser, one who does not disparage the accuser,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.

"Furthermore, friends, a monk should review himself by himself thus: 'Am I indeed, when accused by an accuser, one who makes a counter-accusation against the accuser?' If, friends, a monk reviewing thus knows: 'I am indeed, when accused by an accuser, one who makes a counter-accusation against the accuser,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I am indeed, when accused by an accuser, one who does not make a counter-accusation against the accuser,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.

"Furthermore, friends, a monk should review himself by himself thus: 'Am I indeed, when accused by an accuser, one who evades the issue with another issue, diverts the discussion outside, and manifests irritation, hate, and displeasure?' If, friends, a monk reviewing thus knows: 'I am indeed, when accused by an accuser, one who evades the issue with another issue, diverts the discussion outside, and manifests irritation, hate, and displeasure,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I am indeed, when accused by an accuser, one who does not evade the issue with another issue, does not divert the discussion outside, and does not manifest irritation, hate, and displeasure,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.

"Furthermore, friends, a monk should review himself by himself thus: 'Am I indeed, when accused by an accuser, one who does not give a proper account of my conduct?' If, friends, a monk reviewing thus knows: 'I am indeed, when accused by an accuser, one who does not give a proper account of my conduct,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I am indeed, when accused by an accuser, one who gives a proper account of my conduct,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.

"Furthermore, friends, a monk should review himself by himself thus: 'Am I indeed one who depreciates another's worth and is spiteful?' If, friends, a monk reviewing thus knows: 'I am indeed one who depreciates another's worth and is spiteful,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I am indeed one who is without depreciation and without spite,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.

"Furthermore, friends, a monk should review himself by himself thus: 'Am I indeed envious and stingy?' If, friends, a monk reviewing thus knows: 'I am indeed envious and stingy,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I am indeed without envy and without stinginess,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.

"Furthermore, friends, a monk should review himself by himself thus: 'Am I indeed fraudulent and deceitful?' If, friends, a monk reviewing thus knows: 'I am indeed fraudulent and deceitful,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I am indeed not fraudulent and not deceitful,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.

"Furthermore, friends, a monk should review himself by himself thus: 'Am I obstinate and arrogant?' If, friends, a monk reviewing thus knows: 'I am obstinate and arrogant,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I am not obstinate and not arrogant,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.

"Furthermore, friends, a monk should review himself by himself thus: 'Am I adhering to my own views, holding on to them tenaciously, relinquishing them with difficulty?' If, friends, a monk reviewing thus knows: 'I am adhering to my own views, holding on to them tenaciously, relinquishing them with difficulty,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I am not adhering to my own views, not holding on to them tenaciously, relinquishing them easily,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.

"If, friends, a monk reviewing sees all these evil unwholesome mental states not abandoned within himself, then, friends, that monk should strive for the abandoning of all these evil unwholesome mental states. But if, friends, a monk reviewing sees all these evil unwholesome mental states abandoned within himself, then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.

"Just as, friends, a woman or a man, young, youthful, desirous of adornment, reviewing one's own facial reflection in a pure, bright mirror or in a clear bowl of water, if one sees there dust or a blemish, one strives for the removal of that very dust or blemish; if one does not see there dust or a blemish, one is delighted by that very fact: 'It is a gain for me indeed, I am indeed pure.' Just so, friends, if a monk reviewing sees all these evil unwholesome mental states not abandoned within himself, then, friends, that monk should strive for the abandoning of all these evil unwholesome mental states. But if, friends, a monk reviewing sees all these evil unwholesome mental states abandoned within himself, then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states."

This the Venerable Mahāmoggallāna said. Those monks, delighted, rejoiced in what the Venerable Mahāmoggallāna had said.

The Discourse on Inference is concluded as fifth.

6. The Discourse on Mental Rigidity

185. 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 -

"For whatever monk, monks, the five mental rigidities have not been abandoned, the five bondages of mind have not been cut off, that he should attain growth, increase, and expansion in this Teaching and discipline - this is impossible.

"What are his five mental rigidities that have not been abandoned? Here, monks, a monk is uncertain about the Teacher, doubts sceptically, does not resolve upon it, is not confident. Monks, a monk who is uncertain about the Teacher, doubts sceptically, does not resolve upon it, is not confident, his mind does not incline to ardour, to pursuit, to perseverance, to striving. One whose mind does not incline to ardour, to pursuit, to perseverance, to striving - thus this is his first mental rigidity that has not been abandoned.

"Furthermore, monks, a monk is uncertain about the Teaching, doubts sceptically, does not resolve upon it, is not confident... etc. thus this is his second mental rigidity that has not been abandoned.

"Furthermore, monks, a monk is uncertain about the Community, doubts sceptically, does not resolve upon it, is not confident... etc. thus this is his third mental rigidity that has not been abandoned.

"Furthermore, monks, a monk is uncertain about the training, doubts sceptically, does not resolve upon it, is not confident. Monks, a monk who is uncertain about the training, doubts sceptically, does not resolve upon it, is not confident, his mind does not incline to ardour, to pursuit, to perseverance, to striving. One whose mind does not incline to ardour, to pursuit, to perseverance, to striving - thus this is his fourth mental rigidity that has not been abandoned.

"Furthermore, monks, a monk is angry towards his fellows in the holy life, displeased, with a struck mind, with barrenness arisen. Monks, a monk who is angry towards his fellows in the holy life, displeased, with a struck mind, with barrenness arisen, his mind does not incline to ardour, to pursuit, to perseverance, to striving. One whose mind does not incline to ardour, to pursuit, to perseverance, to striving - thus this is his fifth mental rigidity that has not been abandoned. These are his five mental rigidities that have not been abandoned.

186. "What are his five bondages of mind that have not been cut off? Here, monks, a monk is not free from lust towards sensual pleasures, with non-disappearance of desire, with non-disappearance of affection, with non-disappearance of thirst, with non-disappearance of fever, with non-disappearance of craving. Monks, a monk who is not free from lust towards sensual pleasures, with non-disappearance of desire, with non-disappearance of affection, with non-disappearance of thirst, with non-disappearance of fever, with non-disappearance of craving, his mind does not incline to ardour, to pursuit, to perseverance, to striving. One whose mind does not incline to ardour, to pursuit, to perseverance, to striving - thus this is his first bondage of mind that has not been cut off.

"Furthermore, monks, a monk is not free from lust towards the body... etc. thus this is his second bondage of mind that has not been cut off.

"Furthermore, monks, a monk is not free from lust towards material form... etc. thus this is his third bondage of mind that has not been cut off.

"Furthermore, monks, a monk, having eaten as much as he likes to fill his belly, dwells devoted to the pleasure of sleeping, the pleasure of lying on his side, the pleasure of torpor. Monks, a monk who, having eaten as much as he likes to fill his belly, dwells devoted to the pleasure of sleeping, the pleasure of lying on his side, the pleasure of torpor, his mind does not incline to ardour, to pursuit, to perseverance, to striving. One whose mind does not incline to ardour, to pursuit, to perseverance, to striving - thus this is his fourth bondage of mind that has not been cut off.

"Furthermore, monks, a monk lives the holy life having aspired to a certain order of gods - 'By this morality or by this ascetic practice or by this austerity or by this holy life I shall become a god or an inferior deity.' Monks, a monk who lives the holy life having aspired to a certain order of gods - 'By this morality or by this ascetic practice or by this austerity or by this holy life I shall become a god or an inferior deity,' his mind does not incline to ardour, to pursuit, to perseverance, to striving. One whose mind does not incline to ardour, to pursuit, to perseverance, to striving - thus this is his fifth bondage of mind that has not been cut off. These are his five bondages of mind that have not been cut off.

"For whatever monk, monks, these five mental rigidities have not been abandoned, these five bondages of mind have not been cut off, that he should attain growth, increase, and expansion in this Teaching and discipline - this is impossible.

187. "For whatever monk, monks, the five mental rigidities have been abandoned, the five bondages of mind have been well cut off, that he should attain growth, increase, and expansion in this Teaching and discipline - this is possible.

"What are his five mental rigidities that have been abandoned? Here, monks, a monk is not uncertain about the Teacher, does not doubt sceptically, resolves upon it, is confident. Monks, a monk who is not uncertain about the Teacher, does not doubt sceptically, resolves upon it, is confident, his mind inclines to ardour, to pursuit, to perseverance, to striving. One whose mind inclines to ardour, to pursuit, to perseverance, to striving - thus this is his first mental rigidity that has been abandoned.

"Furthermore, monks, a monk is not uncertain about the Teaching, does not doubt sceptically, resolves upon it, is confident... etc. thus this is his second mental rigidity that has been abandoned.

"Furthermore, monks, a monk is not uncertain about the Community, does not doubt sceptically, resolves upon it, is confident... etc. thus this is his third mental rigidity that has been abandoned.

"Furthermore, monks, a monk is not uncertain about the training, does not doubt sceptically, resolves upon it, is confident... etc. thus this is his fourth mental rigidity that has been abandoned.

"Furthermore, monks, a monk is not angry towards his fellows in the holy life, not displeased, without a struck mind, without barrenness arisen. Monks, a monk who is not angry towards his fellows in the holy life, not displeased, without a struck mind, without barrenness arisen, his mind inclines to ardour, to pursuit, to perseverance, to striving. One whose mind inclines to ardour, to pursuit, to perseverance, to striving - thus this is his fifth mental rigidity that has been abandoned. These are his five mental rigidities that have been abandoned.

188. "What are his five bondages of mind that have been well cut off? Here, monks, a monk is free from lust towards sensual pleasures, with disappearance of desire, with disappearance of affection, with disappearance of thirst, with disappearance of fever, with disappearance of craving. Monks, a monk who is free from lust towards sensual pleasures, with disappearance of desire, with disappearance of affection, with disappearance of thirst, with disappearance of fever, with disappearance of craving, his mind inclines to ardour, to pursuit, to perseverance, to striving. One whose mind inclines to ardour, to pursuit, to perseverance, to striving - thus this is his first bondage of mind that has been well cut off.

"Furthermore, monks, a monk is free from lust towards the body... etc. is free from lust towards material form... etc. does not, having eaten as much as he likes to fill his belly, dwell devoted to the pleasure of sleeping, the pleasure of lying on his side, the pleasure of torpor. Monks, a monk who does not, having eaten as much as he likes to fill his belly, dwell devoted to the pleasure of sleeping, the pleasure of lying on his side, the pleasure of torpor, his mind inclines to ardour, to pursuit, to perseverance, to striving. One whose mind inclines to ardour, to pursuit, to perseverance, to striving - thus this is his fourth bondage of mind that has been well cut off.

"Furthermore, monks, a monk does not live the holy life having aspired to a certain order of gods - 'By this morality or by this ascetic practice or by this austerity or by this holy life I shall become a god or an inferior deity.' Monks, a monk who does not live the holy life having aspired to a certain order of gods - 'By this morality or by this ascetic practice or by this austerity or by this holy life I shall become a god or an inferior deity,' his mind inclines to ardour, to pursuit, to perseverance, to striving. One whose mind inclines to ardour, to pursuit, to perseverance, to striving - thus this is his fifth bondage of mind that has been well cut off. These are his five bondages of mind that have been well cut off.

"For whatever monk, monks, these five mental rigidities have been abandoned, these five bondages of mind have been well cut off, that he should attain growth, increase, and expansion in this Teaching and discipline - this is possible.

189. "He develops the basis for spiritual power that possesses concentration due to desire and volitional activities of striving, develops the basis for spiritual power that possesses concentration due to energy and volitional activities of striving, develops the basis for spiritual power that possesses concentration due to mind and volitional activities of striving, develops the basis for spiritual power that possesses concentration due to investigation and volitional activities of striving, with enthusiasm as the fifth. That monk, monks, thus possessed of fifteen factors including enthusiasm, is capable of disgust with the world, capable of highest enlightenment, capable of the achievement of the unsurpassed freedom from bondage. Just as, monks, a hen's eggs, eight or ten or twelve. If they were properly sat upon by the hen, properly warmed, properly incubated. Even though such a wish might not arise in that hen - 'Oh indeed, may these chicks, having broken through the egg shell with the tips of their claws or with their beaks, hatch out safely!' Yet those chicks are capable of breaking through the egg shell with the tips of their claws or with their beaks and hatching out safely. Just so, monks, a monk thus possessed of fifteen factors including enthusiasm is capable of disgust with the world, capable of highest enlightenment, capable of the achievement of the unsurpassed freedom from bondage."

This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Discourse on Mental Rigidity is concluded as sixth.

7. The Discourse on the Deep Forest

190. 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 - "I will teach you, monks, the exposition on the deep forest. Listen to that, pay close attention, I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

191. "Here, monks, a monk dwells in dependence on a certain deep forest. For him dwelling in dependence on that deep forest, mindfulness that was not established does not become established, the unconcentrated mind does not become concentrated, the mental corruptions that were not eliminated do not go to utter elimination, and the unsurpassed freedom from bondage that was not attained is not attained. And whatever requisites for life should be obtained by one gone forth - requisites of robes, almsfood, lodging and medicine for the sick - those are obtained with difficulty. By that monk, monks, it should be considered thus - 'I dwell in dependence on this deep forest, and for me dwelling in dependence on this deep forest, mindfulness that was not established does not become established, the unconcentrated mind does not become concentrated, the mental corruptions that were not eliminated do not go to utter elimination, and the unsurpassed freedom from bondage that was not attained I do not attain. And whatever requisites for life should be obtained by one gone forth - requisites of robes, almsfood, lodging and medicine for the sick - those are obtained with difficulty.' By that monk, monks, whether by night-time or by daytime, he should depart from that deep forest, he should not stay.

192. "Here again, monks, a monk dwells in dependence on a certain deep forest. For him dwelling in dependence on that deep forest, mindfulness that was not established does not become established, the unconcentrated mind does not become concentrated, the mental corruptions that were not eliminated do not go to utter elimination, and the unsurpassed freedom from bondage that was not attained is not attained. And whatever requisites for life should be obtained by one gone forth - requisites of robes, almsfood, lodging and medicine for the sick - those are obtained with little difficulty. By that monk, monks, it should be considered thus - 'I dwell in dependence on this deep forest. For me dwelling in dependence on this deep forest, mindfulness that was not established does not become established, the unconcentrated mind does not become concentrated, the mental corruptions that were not eliminated do not go to utter elimination, and the unsurpassed freedom from bondage that was not attained I do not attain. And whatever requisites for life should be obtained by one gone forth - requisites of robes, almsfood, lodging and medicine for the sick - those are obtained with little difficulty. But I have not gone forth from home into homelessness because of robes, not because of almsfood, etc. not because of lodging, etc. not because of the requisite of medicines for the sick have I gone forth from home into homelessness. And yet for me dwelling in dependence on this deep forest, mindfulness that was not established does not become established, the unconcentrated mind does not become concentrated, the mental corruptions that were not eliminated do not go to utter elimination, and the unsurpassed freedom from bondage that was not attained I do not attain.' By that monk, monks, having considered thus, he should depart from that deep forest, he should not stay.

193. "Here again, monks, a monk dwells in dependence on a certain deep forest. For him dwelling in dependence on that deep forest, mindfulness that was not established becomes established, the unconcentrated mind becomes concentrated, the mental corruptions that were not eliminated go to utter elimination, and the unsurpassed freedom from bondage that was not attained is attained. And whatever requisites for life should be obtained by one gone forth - requisites of robes, almsfood, lodging and medicine for the sick - those are obtained with difficulty. By that monk, monks, it should be considered thus - 'I dwell in dependence on this deep forest. For me dwelling in dependence on this deep forest, mindfulness that was not established becomes established, the unconcentrated mind becomes concentrated, the mental corruptions that were not eliminated go to utter elimination, and the unsurpassed freedom from bondage that was not attained I attain. And whatever requisites for life should be obtained by one gone forth - requisites of robes, almsfood, lodging and medicine for the sick - those are obtained with difficulty. But I have not gone forth from home into homelessness because of robes, not because of almsfood, etc. not because of lodging, etc. not because of the requisite of medicines for the sick have I gone forth from home into homelessness. And yet for me dwelling in dependence on this deep forest, mindfulness that was not established becomes established, the unconcentrated mind becomes concentrated, the mental corruptions that were not eliminated go to utter elimination, and the unsurpassed freedom from bondage that was not attained I attain.' By that monk, monks, having considered thus, he should stay in that deep forest, he should not depart.

194. "Here again, monks, a monk dwells in dependence on a certain deep forest. For him dwelling in dependence on that deep forest, mindfulness that was not established becomes established, the unconcentrated mind becomes concentrated, the mental corruptions that were not eliminated go to utter elimination, and the unsurpassed freedom from bondage that was not attained is attained. And whatever requisites for life should be obtained by one gone forth - requisites of robes, almsfood, lodging and medicine for the sick - those are obtained with little difficulty. By that monk, monks, it should be considered thus - 'I dwell in dependence on this deep forest. For me dwelling in dependence on this deep forest, mindfulness that was not established becomes established, the unconcentrated mind becomes concentrated, the mental corruptions that were not eliminated go to utter elimination, and the unsurpassed freedom from bondage that was not attained I attain. And whatever requisites for life should be obtained by one gone forth - requisites of robes, almsfood, lodging and medicine for the sick - those are obtained with little difficulty.' By that monk, monks, even for life he should stay in that deep forest, he should not depart.

195. "Here, monks, a monk dwells in dependence on a certain village etc. dwells in dependence on a certain market town etc. dwells in dependence on a certain city etc. dwells in dependence on a certain country etc. dwells in dependence on a certain person. For him dwelling in dependence on that person, mindfulness that was not established does not become established, the unconcentrated mind does not become concentrated, the mental corruptions that were not eliminated do not go to utter elimination, and the unsurpassed freedom from bondage that was not attained is not attained. And whatever requisites for life should be obtained by one gone forth - requisites of robes, almsfood, lodging and medicine for the sick - those are obtained with difficulty. By that monk, monks, it should be considered thus - 'I dwell in dependence on this person. For me dwelling in dependence on this person, mindfulness that was not established does not become established, the unconcentrated mind does not become concentrated, the mental corruptions that were not eliminated do not go to utter elimination, and the unsurpassed freedom from bondage that was not attained I do not attain. And whatever requisites for life should be obtained by one gone forth - requisites of robes, almsfood, lodging and medicine for the sick - those are obtained with difficulty.' By that monk, monks, whether by night-time or by daytime, he should depart from that person without asking permission, he should not follow him.

196. "Here again, monks, a monk dwells in dependence on a certain person. For him dwelling in dependence on that person, mindfulness that was not established does not become established, the unconcentrated mind does not become concentrated, the mental corruptions that were not eliminated do not go to utter elimination, and the unsurpassed freedom from bondage that was not attained is not attained. And whatever requisites for life should be obtained by one gone forth - requisites of robes, almsfood, lodging and medicine for the sick - those are obtained with little difficulty. By that monk, monks, it should be considered thus - 'I dwell in dependence on this person. For me dwelling in dependence on this person, mindfulness that was not established does not become established, the unconcentrated mind does not become concentrated, the mental corruptions that were not eliminated do not go to utter elimination, and the unsurpassed freedom from bondage that was not attained I do not attain. And whatever requisites for life should be obtained by one gone forth - requisites of robes, almsfood, lodging and medicine for the sick - those are obtained with little difficulty. But I have not gone forth from home into homelessness because of robes, not because of almsfood, etc. not because of lodging, etc. not because of the requisite of medicines for the sick have I gone forth from home into homelessness. And yet for me dwelling in dependence on this person, mindfulness that was not established does not become established, the unconcentrated mind does not become concentrated, the mental corruptions that were not eliminated do not go to utter elimination, and the unsurpassed freedom from bondage that was not attained I do not attain.' By that monk, monks, having considered thus, he should depart from that person with permission, he should not follow him.

197. "Here again, monks, a monk dwells in dependence on a certain person. For him dwelling in dependence on that person, mindfulness that was not established becomes established, the unconcentrated mind becomes concentrated, the mental corruptions that were not eliminated go to utter elimination, and the unsurpassed freedom from bondage that was not attained is attained. And whatever requisites for life should be obtained by one gone forth - requisites of robes, almsfood, lodging and medicine for the sick - those are obtained with difficulty. By that monk, monks, it should be considered thus - 'I dwell in dependence on this person. For me dwelling in dependence on this person, mindfulness that was not established becomes established, the unconcentrated mind becomes concentrated, the mental corruptions that were not eliminated go to utter elimination, and the unsurpassed freedom from bondage that was not attained I attain. And whatever requisites for life should be obtained by one gone forth - requisites of robes, almsfood, lodging and medicine for the sick - those are obtained with difficulty. But I have not gone forth from home into homelessness because of robes, not because of almsfood, etc. not because of lodging, etc. not because of the requisite of medicines for the sick have I gone forth from home into homelessness. And yet for me dwelling in dependence on this person, mindfulness that was not established becomes established, the unconcentrated mind becomes concentrated, the mental corruptions that were not eliminated go to utter elimination, and the unsurpassed freedom from bondage that was not attained I attain.' By that monk, monks, having considered thus, he should follow that person, he should not depart.

198. "Here again, monks, a monk dwells in dependence on a certain person. For him dwelling in dependence on that person, mindfulness that was not established becomes established, the unconcentrated mind becomes concentrated, the mental corruptions that were not eliminated go to utter elimination, and the unsurpassed freedom from bondage that was not attained is attained. And whatever requisites for life should be obtained by one gone forth - requisites of robes, almsfood, lodging and medicine for the sick - those are obtained with little difficulty. By that monk, monks, it should be considered thus - 'I dwell in dependence on this person. For me dwelling in dependence on this person, mindfulness that was not established becomes established, the unconcentrated mind becomes concentrated, the mental corruptions that were not eliminated go to utter elimination, and the unsurpassed freedom from bondage that was not attained I attain. And whatever requisites for life should be obtained by one gone forth - requisites of robes, almsfood, lodging and medicine for the sick - those are obtained with little difficulty.' By that monk, monks, even for life that person should be followed, he should not depart, even if being driven away."

This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Discourse on the Deep Forest is concluded as seventh.

8. The Discourse on the Honey Ball

199. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Nigrodha Monastery. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Kapilavatthu for almsfood. Having walked for almsfood in Kapilavatthu, after the meal, having returned from his alms round, he approached the Great Wood for the day residence. Having plunged into the Great Wood, he sat down for the day residence at the root of a young marmelos tree. Now Daṇḍapāṇi the Sakyan, walking up and down for leg exercise, wandering about, approached the Great Wood. Having plunged into the Great Wood, he approached the young marmelos tree, he approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, leaning on his staff, he stood to one side. Standing to one side, Daṇḍapāṇi the Sakyan said this to the Blessed One - "What does the ascetic assert, what does he proclaim?" "Friend, in such a way that one asserting would not be in conflict with anyone 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, and in such a way that perceptions do not underlie that brahmin who dwells detached from sensual pleasures, free from doubt, with remorse cut off, devoid of craving for any kind of existence - thus do I assert, friend, thus do I proclaim."

When this was said, Daṇḍapāṇi the Sakyan, having shaken his head, having wagged his tongue, having raised three-lined wrinkles on his forehead, leaning on his staff, departed.

200. Then the Blessed One, in the evening, having emerged from seclusion, approached the Nigrodha park; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "Here, monks, having dressed in the earlier period of the day, taking my bowl and robe, I entered Kapilavatthu for almsfood. Having walked for almsfood in Kapilavatthu, after the meal, having returned from my alms round, I approached the Great Wood for the day residence. Having plunged into the Great Wood, I sat down for the day residence at the root of a young marmelos tree. Now Daṇḍapāṇi the Sakyan too, monks, walking up and down for leg exercise, wandering about, approached the Great Wood. Having plunged into the Great Wood, he approached the young marmelos tree, he approached me; having approached, he exchanged friendly greetings with me. Having concluded the pleasant and memorable talk, leaning on his staff, he stood to one side. Standing to one side, monks, Daṇḍapāṇi the Sakyan said this to me: 'What does the ascetic assert, what does he proclaim?'

"When this was said, monks, I said this to Daṇḍapāṇi the Sakyan: 'Friend, in such a way that one asserting would not be in conflict with anyone 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, and in such a way that perceptions do not underlie that brahmin who dwells detached from sensual pleasures, free from doubt, with remorse cut off, devoid of craving for any kind of existence - thus do I assert, friend, thus do I proclaim." "When this was said, monks, Daṇḍapāṇi the Sakyan, having shaken his head, having wagged his tongue, having raised three-lined wrinkles on his forehead, leaning on his staff, departed."

201. When this was said, a certain monk said this to the Blessed One - "But what does the Blessed One assert, venerable sir, that he does not stand in conflict with anyone 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? And how, venerable sir, do perceptions not underlie that brahmin who dwells detached from sensual pleasures, free from doubt, with remorse cut off, devoid of craving for any kind of existence?" "Monk, from whatever source the terms of obsessive perceptions occur to a person. If here there is nothing to be delighted in, nothing to be asserted, nothing to be clung to. This itself is the end of the underlying tendencies to lust, this itself is the end of the underlying tendencies to aversion, this itself is the end of the underlying tendencies to wrong view, this itself is the end of the underlying tendencies to sceptical doubt, this itself is the end of the underlying tendencies to conceit, this itself is the end of the underlying tendencies to lust for existence, this itself is the end of the underlying tendencies to ignorance, this itself is the end of taking up sticks, taking up weapons, disputes, strife, contention, accusations, divisive speech, and lying. Here these evil unwholesome mental states cease without remainder." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered the dwelling.

202. Then, not long after the Blessed One had departed, this occurred to those monks - "Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'Monk, from whatever source the terms of obsessive perceptions occur to a person. If here there is nothing to be delighted in, nothing to be asserted, nothing to be clung to. This itself is the end of the underlying tendencies to lust, etc. Here these evil unwholesome mental states cease without remainder.' Who now could explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail?" Then those monks had this thought: "This Venerable Mahākaccāna is praised by the Teacher and esteemed by the wise fellow monks in the holy life. The Venerable Mahākaccāna is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. What if we were to approach the Venerable Mahākaccāna; having approached, we should ask the Venerable Mahākaccāna about this matter."

Then those monks approached the Venerable Mahākaccāna; having approached, they exchanged friendly greetings with the Venerable Mahākaccāna. Having concluded the pleasant and memorable talk, they sat down to one side. Seated to one side, those monks said this to the Venerable Mahākaccāna - "Friend Kaccāna, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'Monk, from whatever source the terms of obsessive perceptions occur to a person. If here there is nothing to be delighted in, nothing to be asserted, nothing to be clung to. This itself is the end of the underlying tendencies to lust, etc. Here these evil unwholesome mental states cease without remainder.' Then, friend Kaccāna, not long after the Blessed One had departed, this occurred to us - 'Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - "Monk, from whatever source the terms of obsessive perceptions occur to a person. If here there is nothing to be delighted in, nothing to be asserted, nothing to be clung to. This itself is the end of the underlying tendencies to lust, etc. Here these evil unwholesome mental states cease without remainder." Who now could explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail?' Then, friend Kaccāna, this occurred to us - 'This Venerable Mahākaccāna is praised by the Teacher and esteemed by the wise fellow monks in the holy life; the Venerable Mahākaccāna is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. What if we were to approach the Venerable Mahākaccāna; having approached, we should ask the Venerable Mahākaccāna about this matter.' Let the Venerable Mahākaccāna explain."

203. "Just as, friends, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the root, having passed over the trunk, might think the substance should be sought in the branches and leaves; thus it is with the venerable ones, when the Teacher is present before you, having passed over that Blessed One, you think this matter should be asked of us. For, friends, the Blessed One is one who knows what is to be known, one who sees what is to be seen, become vision, become knowledge, become the Teaching, become the supreme, the speaker, the proclaimer, the one who leads to the meaning, the giver of the Deathless, the lord of the Teaching, the Tathāgata. And that was the time when you should have asked the Blessed One himself about this matter. As the Blessed One would have answered you, so you should have remembered it." "Certainly, friend Kaccāna, the Blessed One is one who knows what is to be known, one who sees what is to be seen, become vision, become knowledge, become the Teaching, become the supreme, the speaker, the proclaimer, the one who leads to the meaning, the giver of the Deathless, the lord of the Teaching, the Tathāgata. And that was the time when we should have asked the Blessed One himself about this matter. As the Blessed One would have answered us, so we should have remembered it. But the Venerable Mahākaccāna is praised by the Teacher and esteemed by the wise fellow monks in the holy life; the Venerable Mahākaccāna is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. Let the Venerable Mahākaccāna explain, without finding it troublesome." "If so, friends, listen and pay close attention, I will speak." "Yes, friend," those monks assented to the Venerable Mahākaccāna. The Venerable Mahākaccāna said this -

204. "Friends, that which the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'Monk, from whatever source the terms of obsessive perceptions occur to a person. If here there is nothing to be delighted in, nothing to be asserted, nothing to be clung to, this itself is the end of the underlying tendencies to lust... etc. Here these evil unwholesome mental states cease without remainder' - I, friends, understand in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail, thus -

"Friends, dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition, feeling; what one feels, that one perceives; what one perceives, that one thinks about; what one thinks about, that one obsesses about; what one obsesses about, on that account the terms of obsessive perceptions occur to a person regarding forms cognizable by the eye in the past, future, and present. Friends, dependent on the ear and sounds, ear-consciousness arises... etc. Friends, dependent on the nose and odours, nose-consciousness arises... etc. Friends, dependent on the tongue and flavours, tongue-consciousness arises... etc. Friends, dependent on the body and tangible objects, body-consciousness arises... etc. Friends, dependent on the mind and mental phenomena, mind-consciousness arises; the meeting of the three is contact; with contact as condition, feeling; what one feels, that one perceives; what one perceives, that one thinks about; what one thinks about, that one obsesses about; what one obsesses about, on that account the terms of obsessive perceptions occur to a person regarding mental phenomena cognizable by the mind in the past, future, and present.

"Friends, that indeed when there is the eye, when there is form, when there is eye-consciousness, one will describe the description of contact - this is possible. When there is the description of contact, one will describe the description of feeling - this is possible. When there is the description of feeling, one will describe the description of perception - this is possible. When there is the description of perception, one will describe the description of applied thought - this is possible. When there is the description of applied thought, one will describe the description of the occurrence of the terms of obsessive perceptions - this is possible. Friends, that indeed when there is the ear, when there is sound... etc. when there is the nose, when there is odour... etc. when there is the tongue, when there is flavour... etc. when there is the body, when there is tangible object... etc. when there is the mind, when there is mental phenomenon, when there is mind-consciousness, one will describe the description of contact - this is possible. When there is the description of contact, one will describe the description of feeling - this is possible. When there is the description of feeling, one will describe the description of perception - this is possible. When there is the description of perception, one will describe the description of applied thought - this is possible. When there is the description of applied thought, one will describe the description of the occurrence of the terms of obsessive perceptions - this is possible.

"Friends, that indeed when there is no eye, when there is no form, when there is no eye-consciousness, one will describe the description of contact - this is impossible. When there is no description of contact, one will describe the description of feeling - this is impossible. When there is no description of feeling, one will describe the description of perception - this is impossible. When there is no description of perception, one will describe the description of applied thought - this is impossible. When there is no description of applied thought, one will describe the description of the occurrence of the terms of obsessive perceptions - this is impossible. Friends, that indeed when there is no ear, when there is no sound... etc. when there is no nose, when there is no odour... etc. when there is no tongue, when there is no flavour... etc. when there is no body, when there is no tangible object... etc. when there is no mind, when there is no mental phenomenon, when there is no mind-consciousness, one will describe the description of contact - this is impossible. When there is no description of contact, one will describe the description of feeling - this is impossible. When there is no description of feeling, one will describe the description of perception - this is impossible. When there is no description of perception, one will describe the description of applied thought - this is impossible. When there is no description of applied thought, one will describe the description of the occurrence of the terms of obsessive perceptions - this is impossible.

"Friends, that which the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'Monk, from whatever source the terms of obsessive perceptions occur to a person, if here there is nothing to be delighted in, nothing to be asserted, nothing to be clung to, this itself is the end of the underlying tendencies to lust... etc. Here these evil unwholesome mental states cease without remainder' - I, friends, understand in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail, thus. But if you wish, venerable ones, you may approach the Blessed One himself and ask about this matter. As the Blessed One answers us, so you should remember it."

205. Then those monks, having delighted in and given thanks for the Venerable Mahākaccāna's saying, rose from their seats and approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Venerable sir, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - 'Monk, from whatever source the terms of obsessive perceptions occur to a person. If here there is nothing to be delighted in, nothing to be asserted, nothing to be clung to. This itself is the end of the underlying tendencies to lust, etc. Here these evil unwholesome mental states cease without remainder.' Then, venerable sir, not long after the Blessed One had departed, this occurred to us - 'Friends, the Blessed One, having recited a synopsis in brief, without explaining the meaning in detail, rose from his seat and entered the dwelling - "Monk, from whatever source the terms of obsessive perceptions occur to a person. If here there is nothing to be delighted in, nothing to be asserted, nothing to be clung to. This itself is the end of the underlying tendencies to lust, this itself is the end of the underlying tendencies to aversion, this itself is the end of the underlying tendencies to wrong view, this itself is the end of the underlying tendencies to sceptical doubt, this itself is the end of the underlying tendencies to conceit, this itself is the end of the underlying tendencies to lust for existence, this itself is the end of the underlying tendencies to ignorance, this itself is the end of taking up sticks, taking up weapons, disputes, strife, contention, accusations, divisive speech, and lying. Here these evil unwholesome mental states cease without remainder." Who now could explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail?' Then this occurred to us, venerable sir - 'This Venerable Mahākaccāna is praised by the Teacher and esteemed by the wise fellow monks in the holy life; the Venerable Mahākaccāna is able to explain in detail the meaning of this synopsis recited in brief by the Blessed One, the meaning not explained in detail. What if we were to approach the Venerable Mahākaccāna; having approached, we should ask the Venerable Mahākaccāna about this matter.' Then we, venerable sir, approached the Venerable Mahākaccāna; having approached, we asked the Venerable Mahākaccāna about this matter. For us, venerable sir, the Venerable Mahākaccāna explained the meaning with these characteristics, with these terms, with these phrases." "Monks, Mahākaccāna is wise; monks, Mahākaccāna is of great wisdom. Monks, if you had asked me about this matter, I too would have answered it in exactly the same way as it was answered by Mahākaccāna. This indeed is its meaning. And thus you should remember it."

When this was said, the Venerable Ānanda said this to the Blessed One - "Just as, venerable sir, a man overcome by hunger and weakness might come upon a honey-ball, and from wherever he might taste it, he would obtain a sweet, delicious flavour. Just so, venerable sir, a monk of intelligent nature, from wherever he might investigate the meaning of this exposition of the Teaching with wisdom, he would obtain satisfaction, he would obtain confidence of mind. What, venerable sir, is the name of this exposition of the Teaching?" "Therefore, Ānanda, remember this exposition of the Teaching as 'The Honey-ball Exposition'."

This is what the Blessed One said. Delighted, the Venerable Ānanda rejoiced in what the Blessed One had said.

The Discourse on the Honey Ball is concluded as eighth.

9. The Discourse on Two Kinds of Thought

206. 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 -

"Before the enlightenment, monks, while still unenlightened, being just a Bodhisatta, this occurred to me - 'What if I were to dwell having divided my thoughts into two parts.' So I, monks, whatever sensual thought, whatever thought of anger, whatever thought of violence - this I made one part; whatever thought of renunciation, whatever thought of non-anger, whatever thought of non-violence - this I made the second part.

207. "For me, monks, dwelling thus diligent, ardent, and resolute, a sensual thought arises. I understand thus - 'This sensual thought has arisen in me. And it leads to affliction of oneself, leads to affliction of others, leads to affliction of both, obstructing wisdom, connected with vexation, not leading to Nibbāna.' When I considered, monks, 'It leads to affliction of oneself,' it passed away; when I considered, monks, 'It leads to affliction of others,' it passed away; when I considered, monks, 'It leads to affliction of both,' it passed away; when I considered, monks, 'It obstructs wisdom, is connected with vexation, does not lead to Nibbāna,' it passed away. So I, monks, abandoned, dispelled, and put an end to each sensual thought as it arose.

208. "For me, monks, dwelling thus diligent, ardent, and resolute, a thought of anger arises... etc. a thought of violence arises. I understand thus - 'This thought of violence has arisen in me. And it leads to affliction of oneself, leads to affliction of others, leads to affliction of both, obstructing wisdom, connected with vexation, not leading to Nibbāna.' When I considered, monks, 'It leads to affliction of oneself,' it passed away; when I considered, monks, 'It leads to affliction of others,' it passed away; when I considered, monks, 'It leads to affliction of both,' it passed away; when I considered, monks, 'It obstructs wisdom, is connected with vexation, does not lead to Nibbāna,' it passed away. So I, monks, abandoned, dispelled, and put an end to each thought of violence as it arose.

"Whatever, monks, a monk frequently reflects upon and examines, in that way the inclination of the mind becomes. If, monks, a monk frequently reflects upon and examines sensual thought, he has abandoned the thought of renunciation, he has made sensual thought abundant, his mind inclines to sensual thought. If, monks, a thought of anger... etc. If, monks, a monk frequently reflects upon and examines thought of violence, he has abandoned the thought of non-violence, he has made thought of violence abundant, his mind inclines to thought of violence. Just as, monks, in the last month of the rains, in the autumn season, when the corn is thick, a cowherd would guard the cattle. He would strike those cattle here and there with a stick, beat them back, restrain them, and keep them in check. What is the reason for this? For that cowherd, monks, sees on that account killing or imprisonment or loss or blame. Just so indeed, monks, I saw the danger, degradation, and defilement of unwholesome mental states, and the benefit and cleansing aspect of renunciation in wholesome mental states.

209. "For me, monks, dwelling thus diligent, ardent, and resolute, a thought of renunciation arises. I understand thus - 'This thought of renunciation has arisen in me. And it does not lead to affliction of oneself, does not lead to affliction of others, does not lead to affliction of both, increasing wisdom, not connected with vexation, leading to Nibbāna.' Even if I were to think about and ponder upon it for a night, monks, I do not see any fear on that account. Even if I were to think about and ponder upon it for a day, monks, I do not see any fear on that account. Even if I were to think about and ponder upon it for a night and day, monks, I do not see any fear on that account. And yet, if I were to think about and ponder upon it for too long, my body would become weary. When the body is weary, the mind would become disturbed. When the mind is disturbed, the mind is far from concentration. So I, monks, internally steady the mind, settle it, make it one-pointed, and concentrate it. What is the reason for this? 'Let not my mind become disturbed.'

210. "For me, monks, dwelling thus diligent, ardent, and resolute, a thought of non-anger arises... etc. a thought of non-violence arises. I understand thus - 'This thought of non-violence has arisen in me. And it does not lead to affliction of oneself, does not lead to affliction of others, does not lead to affliction of both, increasing wisdom, not connected with vexation, leading to Nibbāna.' Even if I were to think about and ponder upon it for a night, monks, I do not see any fear on that account. Even if I were to think about and ponder upon it for a day, monks, I do not see any fear on that account. Even if I were to think about and ponder upon it for a night and day, monks, I do not see any fear on that account. And yet, if I were to think about and ponder upon it for too long, my body would become weary. When the body is weary, the mind would become disturbed. When the mind is disturbed, the mind is far from concentration. So I, monks, internally steady the mind, settle it, make it one-pointed, and concentrate it. What is the reason for this? 'Let not my mind become disturbed.'

"Whatever, monks, a monk frequently reflects upon and examines, in that way the inclination of the mind becomes. If, monks, a monk frequently reflects upon and examines thought of renunciation, he has abandoned sensual thought, he has made thought of renunciation abundant, his mind inclines to thought of renunciation. If thought of non-anger, monks... etc. If, monks, a monk frequently reflects upon and examines thought of non-violence, he has abandoned thought of violence, he has made thought of non-violence abundant, his mind inclines to thought of non-violence. Just as, monks, in the last month of summer, when all the crops have been brought to the village outskirts, a cowherd would guard the cattle; for him, whether gone to the foot of a tree or gone to the open air, there is only the need for mindfulness - 'These are the cattle.' Just so, monks, there was only the need for mindfulness - 'These are the mental states.'

211. "My energy, monks, 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, monks, 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 entered and dwelt 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 dwelt equanimous, mindful and fully aware, and experienced happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - I entered and dwelt 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 entered and dwelt in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity.

212. "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. As follows - one birth... etc. Thus with aspects and terms I recollect manifold past lives. This, monks, 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.

213. "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... etc. 'These beings indeed, sirs, endowed with bodily misconduct... etc. 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, monks, 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.

214. "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, monks, 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.

215. "Just as, monks, in a forest grove there is a great sloping lake. A great herd of deer might dwell in dependence on it. For them some man might appear wishing for their harm, wishing for their detriment, wishing for their lack of freedom from bondage. He would close off whatever path was secure, safe, and leading to joy, and would open up a wrong path, would set up a decoy deer, would place a tethered doe. Thus indeed, monks, that great herd of deer would at a later time come to calamity and disaster. But then, monks, for that very great herd of deer some man might appear wishing for their welfare, wishing for their benefit, wishing for their freedom from bondage. He would open up whatever path was secure, safe, and leading to joy, would close off the wrong path, would remove the decoy deer, would destroy the tethered doe. Thus indeed, monks, that great herd of deer would at a later time attain growth, increase, and expansion.

"This simile, monks, has been made by me for the purpose of conveying the meaning. And here this is the meaning - 'The great sloping lake', monks, this is a designation for sensual pleasures. 'The great herd of deer', monks, this is a designation for beings. 'The man wishing for harm, wishing for detriment, wishing for lack of freedom from bondage', monks, this is a designation for Māra the Evil One. 'The wrong path', monks, this is a designation for the eightfold wrong path, as follows - wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. 'The decoy deer', monks, this is a designation for delight and lust. 'The tethered doe', monks, this is a designation for ignorance. 'The man wishing for welfare, wishing for benefit, wishing for freedom from bondage', monks, this is a designation for the Tathāgata, the Worthy One, the Perfectly Self-awakened One. 'The secure path, safe, leading to joy', monks, this is a designation for the noble eightfold path, as follows - right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

"Thus indeed, monks, the secure path, safe, leading to joy has been opened by me, the wrong path has been closed, the decoy deer has been removed, the tethered doe has been destroyed. Whatever, monks, is to be done by a Teacher for disciples, seeking their welfare, compassionate, out of compassion, that has been done by me for you. These, monks, are tree-roots, these are empty houses; meditate, monks, do not be negligent; do not be remorseful afterwards. This is our instruction to you."

This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Discourse on Two Kinds of Applied Thought is concluded as ninth.

10. The Discourse on the Stilling of Distracting Thoughts

216. 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 -

"By a monk devoted to higher consciousness, monks, five signs should be attended to from time to time. Which five? Here, monks, when for a monk, based on a certain sign, attending to a certain sign, evil unwholesome applied thoughts arise, connected with desire, connected with hate, connected with delusion, then, monks, by that monk, from that sign another sign should be attended to, connected with the wholesome. For him, attending to another sign connected with the wholesome instead of that sign, those evil unwholesome applied thoughts connected with desire, connected with hate, connected with delusion are abandoned, they disappear. With their abandoning, internally the mind stands still, settles, becomes unified, and becomes concentrated. Just as, monks, a skilled mason or a mason's apprentice would knock out, drive out, and remove a gross peg with a subtle peg; just so, monks, when for a monk, based on a certain sign, attending to a certain sign, evil unwholesome applied thoughts arise, connected with desire, connected with hate, connected with delusion, then, monks, by that monk, from that sign another sign should be attended to, connected with the wholesome. For him, attending to another sign connected with the wholesome instead of that sign, those evil unwholesome applied thoughts connected with desire, connected with hate, connected with delusion are abandoned, they disappear. With their abandoning, internally the mind stands still, settles, becomes unified, and becomes concentrated.

217. "If, monks, for that monk, while attending to another sign connected with the wholesome instead of that sign, evil unwholesome applied thoughts still arise, connected with desire, connected with hate, connected with delusion, then, monks, by that monk the danger of those applied thoughts should be examined - 'Thus these applied thoughts are unwholesome, thus these applied thoughts are blameable, thus these applied thoughts have painful results.' For him examining the danger of those applied thoughts, those evil unwholesome applied thoughts connected with desire, connected with hate, connected with delusion are abandoned, they disappear. With their abandoning, internally the mind stands still, settles, becomes unified, and becomes concentrated. Just as, monks, a woman or a man, young, youthful, fond of adornment, would be troubled, ashamed, and disgusted by a snake carcass or a dog carcass or a human carcass hung around the neck; just so, monks, if for that monk, while attending to another sign connected with the wholesome instead of that sign, evil unwholesome applied thoughts still arise, connected with desire, connected with hate, connected with delusion, then, monks, by that monk the danger of those applied thoughts should be examined - 'Thus these applied thoughts are unwholesome, thus these applied thoughts are blameable, thus these applied thoughts have painful results.' For him examining the danger of those applied thoughts, those evil unwholesome applied thoughts connected with desire, connected with hate, connected with delusion are abandoned, they disappear. With their abandoning, internally the mind stands still, settles, becomes unified, and becomes concentrated.

218. "If, monks, for that monk, while examining the danger of those applied thoughts, evil unwholesome applied thoughts still arise, connected with desire, connected with hate, connected with delusion, then, monks, by that monk inattention to those applied thoughts should be committed. For him committing inattention to those applied thoughts, those evil unwholesome applied thoughts connected with desire, connected with hate, connected with delusion are abandoned, they disappear. With their abandoning, internally the mind stands still, settles, becomes unified, and becomes concentrated. Just as, monks, a man with eyes, not wishing to see material forms that have come into range; he might close his eyes or look away. Just so, monks, if for that monk, while examining the danger of those applied thoughts, evil unwholesome applied thoughts still arise, connected with desire, connected with hate, connected with delusion, they are abandoned, they disappear. With their abandoning, internally the mind stands still, settles, becomes unified, and becomes concentrated.

219. "If, monks, for that monk, while committing inattention to those applied thoughts, evil unwholesome applied thoughts still arise, connected with desire, connected with hate, connected with delusion, then, monks, by that monk the state of the activity of those applied thoughts should be attended to. For him attending to the state of the activity of those applied thoughts, those evil unwholesome applied thoughts connected with desire, connected with hate, connected with delusion are abandoned, they disappear. With their abandoning, internally the mind stands still, settles, becomes unified, and becomes concentrated. Just as, monks, a man might go quickly. He would think thus - 'Why indeed am I going quickly? What if I were to go slowly.' He would go slowly. He would think thus - 'Why indeed am I going slowly? What if I were to stand.' He would stand. He would think thus - 'Why indeed am I standing? What if I were to sit down.' He would sit down. He would think thus - 'Why indeed am I seated? What if I were to lie down.' He would lie down. Thus indeed, monks, that man, having avoided each gross posture, would adopt each subtle posture. Just so, monks, if for that monk, while committing inattention to those applied thoughts, evil unwholesome applied thoughts still arise, connected with desire, connected with hate, connected with delusion, they are abandoned, they disappear. With their abandoning, internally the mind stands still, settles, becomes unified, and becomes concentrated.

220. "If, monks, for that monk, while attending to the state of the activity of those applied thoughts, evil unwholesome applied thoughts still arise, connected with desire, connected with hate, connected with delusion, then, monks, by that monk, with teeth clenched and tongue pressed against the palate, the mind should be restrained, crushed, and tormented by the mind. For him, with teeth clenched and tongue pressed against the palate, restraining, crushing, and tormenting the mind by the mind, those evil unwholesome applied thoughts connected with desire, connected with hate, connected with delusion are abandoned, they disappear. With their abandoning, internally the mind stands still, settles, becomes unified, and becomes concentrated. Just as, monks, a strong man, having seized a weaker man by the head or by the throat or by the shoulders, would restrain, crush, and torment him; just so, monks, if for that monk, while attending to the state of the activity of those applied thoughts, evil unwholesome applied thoughts still arise, connected with desire, connected with hate, connected with delusion, then, monks, by that monk, with teeth clenched and tongue pressed against the palate, the mind should be restrained, crushed, and tormented by the mind. For him, with teeth clenched and tongue pressed against the palate, restraining, crushing, and tormenting the mind by the mind, those evil unwholesome applied thoughts connected with desire, connected with hate, connected with delusion are abandoned, they disappear. With their abandoning, internally the mind stands still, settles, becomes unified, and becomes concentrated.

221. "Monks, when for a monk, based on a certain sign, attending to a certain sign, evil unwholesome applied thoughts arise, connected with desire, connected with hate, connected with delusion, for him, attending to another sign connected with the wholesome instead of that sign, those evil unwholesome applied thoughts connected with desire, connected with hate, connected with delusion are abandoned, they disappear. With their abandoning, internally the mind stands still, settles, becomes unified, and becomes concentrated. For him examining the danger of those applied thoughts, those evil unwholesome applied thoughts connected with desire, connected with hate, connected with delusion are abandoned, they disappear. With their abandoning, internally the mind stands still, settles, becomes unified, and becomes concentrated. For him committing inattention to those applied thoughts, those evil unwholesome applied thoughts connected with desire, connected with hate, connected with delusion are abandoned, they disappear. With their abandoning, internally the mind stands still, settles, becomes unified, and becomes concentrated. For him attending to the state of the activity of those applied thoughts, those evil unwholesome applied thoughts connected with desire, connected with hate, connected with delusion are abandoned, they disappear. With their abandoning, internally the mind stands still, settles, becomes unified, and becomes concentrated. For him, with teeth clenched and tongue pressed against the palate, restraining, crushing, and tormenting the mind by the mind, those evil unwholesome applied thoughts connected with desire, connected with hate, connected with delusion are abandoned, they disappear. With their abandoning, internally the mind stands still, settles, becomes unified, and becomes concentrated. This is called, monks, a monk who is a master in the paths of the courses of applied thought. Whatever applied thought he wishes, that applied thought he will think; whatever applied thought he does not wish, that applied thought he will not think. He has cut off craving, turned back the mental fetters, through the complete full realization of conceit he has made an end of suffering."

This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Discourse on the Removal of Applied Thought is concluded as tenth.

The Chapter on the Lion's Roar is concluded as second.

Its summary:

The Shorter Lion's Roar, the Hair-raising, the Excellent, the Greater, the Shorter Mass of Suffering, the Inference Discourse;

The Barrenness, the First, the Honey-ball, the Twofold Applied Thought, the Five Signs Discussion, again a chapter.

3. The Chapter on Similes

1. The Discourse on the Simile of the Saw

222. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Moḷiyaphagguna was dwelling in company with nuns for a protracted time. Thus in company the Venerable Moḷiyaphagguna was dwelling with nuns - if any monk in the presence of the Venerable Moḷiyaphagguna dispraises those nuns, on account of that the Venerable Moḷiyaphagguna, angry and displeased, even raises a legal case. But if any monk in the presence of those nuns dispraises the Venerable Moḷiyaphagguna, on account of that those nuns, angry and displeased, even raise a legal case. Thus in company the Venerable Moḷiyaphagguna was dwelling with nuns. Then a certain monk approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "The Venerable Moḷiyaphagguna, venerable sir, is dwelling in company with nuns for a protracted time. Thus in company, venerable sir, the Venerable Moḷiyaphagguna is dwelling with nuns - if any monk in the presence of the Venerable Moḷiyaphagguna dispraises those nuns, on account of that the Venerable Moḷiyaphagguna, angry and displeased, even raises a legal case. But if any monk in the presence of those nuns dispraises the Venerable Moḷiyaphagguna, on account of that those nuns, angry and displeased, even raise a legal case. Thus in company, venerable sir, the Venerable Moḷiyaphagguna is dwelling with nuns."

223. Then the Blessed One addressed a certain monk - "Come, monk, in my name address the monk Moḷiyaphagguna - 'The Teacher calls you, friend Phagguna.'" "Yes, venerable sir," that monk replied to the Blessed One and approached the Venerable Moḷiyaphagguna; having approached, he said this to the Venerable Moḷiyaphagguna - "The Teacher calls you, friend Phagguna." "Yes, friend," the Venerable Moḷiyaphagguna replied to that monk and approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Moḷiyaphagguna seated to one side, the Blessed One said this -

"Is it true, Phagguna, that you are dwelling in company with nuns for a protracted time? Thus in company, Phagguna, you are dwelling with nuns - if any monk in your presence dispraises those nuns, on account of that you, angry and displeased, even raise a legal case. But if any monk in the presence of those nuns dispraises you, on account of that those nuns, angry and displeased, even raise a legal case. Thus in company, Phagguna, you are dwelling with nuns?" "Yes, venerable sir." "Are you not, Phagguna, a son of good family who with faith has gone forth from home into homelessness?" "Yes, venerable sir."

224. "This is indeed not proper for you, Phagguna, as a son of good family who has gone forth from home into homelessness through faith, that you should dwell in company with nuns for a protracted time. Therefore, Phagguna, even if someone in your presence should dispraise those nuns, there too you, Phagguna, should abandon those desires connected with the household life and those applied thoughts connected with the household life. There too, Phagguna, you should train thus - 'My mind will not become changed, and I will not utter evil speech, and I will dwell wishing for their welfare, with a mind of friendliness, without hate within.' Thus indeed, Phagguna, should you train.

"Therefore, Phagguna, even if someone in your presence should strike those nuns with the hand, should strike with a clod, should strike with a stick, should strike with a knife. There too you, Phagguna, should abandon those desires connected with the household life and those applied thoughts connected with the household life. There too, Phagguna, you should train thus - 'My mind will not become changed, and I will not utter evil speech, and I will dwell wishing for their welfare, with a mind of friendliness, without hate within.' Thus indeed, Phagguna, should you train.

"Therefore, Phagguna, even if someone in your presence should dispraise you, there too you, Phagguna, should abandon those desires connected with the household life and those applied thoughts connected with the household life. There too, Phagguna, you should train thus - 'My mind will not become changed, and I will not utter evil speech, and I will dwell wishing for their welfare, with a mind of friendliness, without hate within.' Thus indeed, Phagguna, should you train.

"Therefore, Phagguna, even if someone should strike you with the hand, should strike with a clod, should strike with a stick, should strike with a knife, there too you, Phagguna, should abandon those desires connected with the household life and those applied thoughts connected with the household life. There too, Phagguna, you should train thus - 'My mind will not become changed, and I will not utter evil speech, and I will dwell wishing for their welfare, with a mind of friendliness, without hate within.' Thus indeed, Phagguna, should you train."

225. Then the Blessed One addressed the monks: "Monks, on one occasion the monks indeed pleased my mind. Here, monks, I addressed the monks: 'I, monks, eat food at one sitting. Eating food at one sitting, monks, I perceive freedom from illness and freedom from affliction and lightness of body and strength and comfortable abiding. Come, you too, monks, eat food at one sitting. Eating food at one sitting, monks, you too will perceive freedom from illness and freedom from affliction and lightness of body and strength and comfortable abiding.' There was no need for me, monks, to give instruction to those monks; there was only need for me, monks, to arouse mindfulness in those monks.

"Just as, monks, on level ground at a crossroads a chariot harnessed to thoroughbreds might stand ready with goad lying ready. A skilled trainer, a charioteer of horses to be tamed, having mounted it, having taken the reins in his left hand, having taken the goad in his right hand, might drive it forward and back wherever he wishes, however he wishes. Just so, monks, there was no need for me to give instruction to those monks; there was only need for me, monks, to arouse mindfulness in those monks. Therefore, monks, you too should abandon the unwholesome and make exertion in wholesome mental states. Thus indeed you too will attain growth, increase, and expansion in this Teaching and discipline.

"Just as, monks, not far from a village or a town there might be a great sal grove. And it might be covered with castor-oil plants. Then some man might appear for it, wishing for its welfare, wishing for its benefit, wishing for its freedom from bondage. He would cut down those young sal trees that were crooked and sap-robbing and remove them outside, and he would thoroughly clean the interior of the grove. But those young sal trees that were straight and well-grown he would properly care for. Thus indeed, monks, that sal grove would at a later time attain growth, increase, and expansion. Just so, monks, you too should abandon the unwholesome and make exertion in wholesome mental states. Thus indeed you too will attain growth, increase, and expansion in this Teaching and discipline.

226. "Once upon a time, monks, in this very Sāvatthī there was a woman householder named Vedehikā. Monks, such a good reputation had arisen concerning the woman householder Vedehikā - 'The woman householder Vedehikā is gentle, the woman householder Vedehikā is humble, the woman householder Vedehikā is peaceful.' Now, monks, the woman householder Vedehikā had a female slave named Kāḷī, who was skilful, not lazy, and had her work well arranged.

Then, monks, this occurred to the female slave Kāḷī - 'Such a good reputation has arisen concerning my mistress - "The woman householder Vedehikā is gentle, the woman householder Vedehikā is humble, the woman householder Vedehikā is peaceful." Now does my mistress not manifest existing internal irritation, or non-existing, or is it just that my work is well arranged, because of which my mistress does not manifest existing internal irritation, not non-existing? What if I were to investigate my mistress.' Then, monks, the female slave Kāḷī got up late in the day. Then, monks, the woman householder Vedehikā said this to the female slave Kāḷī - 'Hey you, Kāḷī!' 'What, mistress?' 'Why, you, did you get up late in the day?' 'Nothing indeed, mistress.' 'Nothing indeed, you wicked slave, you got up late in the day!' - angry and displeased, she frowned. Then, monks, this occurred to the female slave Kāḷī - 'My mistress does not manifest existing internal irritation, not non-existing; it is just that my work is well arranged, because of which my mistress does not manifest existing internal irritation, not non-existing. What if I were to investigate my mistress even more.'

Then, monks, the female slave Kāḷī got up even later in the day. Then, monks, the woman householder Vedehikā said this to the female slave Kāḷī - 'Hey you, Kāḷī!' 'What, mistress?' 'Why, you, did you get up even later in the day?' 'Nothing indeed, mistress.' 'Nothing indeed, you wicked slave, you got up even later in the day!' - angry and displeased, she uttered words of displeasure. Then, monks, this occurred to the female slave Kāḷī - 'My mistress does not manifest existing internal irritation, not non-existing. It is just that my work is well arranged, because of which my mistress does not manifest existing internal irritation, not non-existing. What if I were to investigate my mistress even more.'

Then, monks, the female slave Kāḷī got up even later in the day. Then, monks, the woman householder Vedehikā said this to the female slave Kāḷī - 'Hey you, Kāḷī!' 'What, mistress?' 'Why, you, did you get up late in the day?' 'Nothing indeed, mistress.' 'Nothing indeed, you wicked slave, you got up late in the day!' - angry and displeased, having taken a door-bolt, she gave a blow on the head, she split the head. Then, monks, the female slave Kāḷī, with her head split and blood flowing, made the neighbours look down upon her mistress - 'See, ladies, the deed of the gentle one; see, ladies, the deed of the humble one; see, ladies, the deed of the peaceful one! How indeed could she, angry and displeased, having taken a door-bolt, give a blow on the head, split the head, just because her only slave got up late in the day!'

"Then, monks, at a later time such a bad reputation arose concerning the woman householder Vedehikā - 'The woman householder Vedehikā is fierce, the woman householder Vedehikā is not gentle, the woman householder Vedehikā is not at peace.'

"Just so, monks, here a certain monk is only so long extremely gentle, extremely humble, extremely at peace, as long as disagreeable ways of speaking do not touch him. But when, monks, disagreeable ways of speaking touch a monk, then the monk should be known as 'gentle', should be known as 'humble', should be known as 'at peace'. I do not call that monk 'easy to admonish', monks, who is easy to admonish because of the requisites of robes, almsfood, lodging and medicine for the sick, who attains being easy to admonish. What is the reason for this? For that monk, monks, not obtaining the requisites of robes, almsfood, lodging and medicine for the sick, is not easy to admonish, does not attain being easy to admonish. But whatever monk, monks, honouring the Teaching alone, respecting the Teaching, revering the Teaching, venerating the Teaching, paying homage to the Teaching, is easy to admonish, attains being easy to admonish, him I call 'easy to admonish'. Therefore, monks, 'honouring the Teaching alone, respecting the Teaching, revering the Teaching, venerating the Teaching, paying homage to the Teaching, we will be easy to admonish, we will attain being easy to admonish.' Thus indeed, monks, should you train.

227. "Monks, there are these five ways of speaking by which others might speak to you - at the proper time or at an improper time; with what is factual or with what is not factual; smoothly or harshly; with what is beneficial or with what is unbeneficial; with a mind of friendliness or with inner hate. At the proper time, monks, others speaking might speak, or at an improper time; with what is factual, monks, others speaking might speak, or with what is not factual; smoothly, monks, others speaking might speak, or harshly; with what is beneficial, monks, others speaking might speak, or with what is unbeneficial; with a mind of friendliness, monks, others speaking might speak, or with inner hate. There too, monks, you should train thus - 'Our minds will not become changed, and we will not utter evil speech, and we will dwell wishing for their welfare, with minds of friendliness, not with inner hate. And we will dwell having pervaded that person with a mind accompanied by friendliness, and with that as object, we will dwell having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will.' Thus indeed, monks, should you train.

228. "Just as, monks, a man might come along having taken a hoe and basket. He might speak thus - 'I will make this great earth non-earth.' He would dig here and there, scatter here and there, spit here and there, urinate here and there - 'Become non-earth, become non-earth.' What do you think, monks, would that man make this great earth non-earth?" "No, Venerable Sir." "What is the reason for this?" "For this great earth, Venerable Sir, is deep and immeasurable. It is not easy to make it non-earth; that man would only become a partaker of weariness and vexation." "Just so, monks, there are these five ways of speaking by which others speaking might speak to you - at the proper time or at an improper time; with what is factual or with what is not factual; smoothly or harshly; with what is beneficial or with what is unbeneficial; with a mind of friendliness or with inner hate. At the proper time, monks, others speaking might speak, or at an improper time; with what is factual, monks, others speaking might speak, or with what is not factual; smoothly, monks, others speaking might speak, or harshly; with what is beneficial, monks, others speaking might speak, or with what is unbeneficial; with a mind of friendliness, monks, others speaking might speak, or with inner hate. There too, monks, you should train thus - 'Our minds will not become changed, and we will not utter evil speech, and we will dwell wishing for their welfare, with minds of friendliness, not with inner hate. And we will dwell having pervaded that person with a mind accompanied by friendliness, and with that as object, we will dwell having pervaded the entire world with a mind like the earth, extensive, exalted, limitless, without enmity, without ill-will.' Thus indeed, monks, should you train.

229. "Just as, monks, a man might come along having taken lac or turmeric or blue dye or crimson. He might speak thus - 'I will draw a picture in this space, I will make a manifestation of form.' What do you think, monks, would that man draw a picture in this space, would he make a manifestation of form?" "No, Venerable Sir." "What is the reason for this?" "For this space, Venerable Sir, is formless and non-manifest. There it is not easy to draw a picture, to make a manifestation of form; that man would only become a partaker of weariness and vexation." "Just so, monks, there are these five ways of speaking by which others speaking might speak to you - at the proper time or at an improper time, etc. 'Neither will we... etc. and with that as object, we will dwell having pervaded the entire world with a mind like space, extensive, exalted, limitless, without enmity, without ill-will.' Thus indeed, monks, should you train.

230. "Just as, monks, a man might come along having taken a blazing grass torch. He might speak thus - 'I will heat up and thoroughly heat up the river Ganges with this blazing grass torch.' What do you think, monks, would that man heat up and thoroughly heat up the river Ganges with a blazing grass torch?" "No, Venerable Sir." "What is the reason for this?" "For the river Ganges, Venerable Sir, is deep and immeasurable. It is not easy to heat up and thoroughly heat up with a blazing grass torch; that man would only become a partaker of weariness and vexation." "Just so, monks, there are these five ways of speaking by which others speaking might speak to you - at the proper time or at an improper time, etc. 'Neither will we... etc. and with that as object, we will dwell having pervaded the entire world with a mind like the Ganges, extensive, exalted, limitless, without enmity, without ill-will.' Thus indeed, monks, should you train.

231. "Just as, monks, a bellows made of cat-skin, kneaded, well-kneaded, thoroughly well-kneaded, soft, silky, with its rustling sound cut off, with its crackling sound cut off. Then a man might come along having taken a stick or a potsherd. He might speak thus - 'I will make this bellows made of cat-skin, kneaded, well-kneaded, thoroughly well-kneaded, soft, silky, with its rustling sound cut off, with its crackling sound cut off, make a rustling sound with a stick or a potsherd, make a crackling sound.' What do you think, monks, would that man make that bellows made of cat-skin, kneaded, well-kneaded, thoroughly well-kneaded, soft, silky, with its rustling sound cut off, with its crackling sound cut off, make a rustling sound with a stick or a potsherd, make a crackling sound?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, that bellows made of cat-skin is kneaded, well-kneaded, thoroughly well-kneaded, soft, silky, with its rustling sound cut off, with its crackling sound cut off. It is not easy to make it make a rustling sound or a crackling sound with a stick or a potsherd; that man would only become a partaker of weariness and vexation." "Just so, monks, there are these five ways of speaking by which others speaking might speak to you - at the proper time or at an improper time; with what is factual or with what is not factual; smoothly or harshly; with what is beneficial or with what is unbeneficial; with a mind of friendliness or with inner hate. At the proper time, monks, others speaking might speak, or at an improper time; with what is factual, monks, others speaking might speak, or with what is not factual; smoothly, monks, others speaking might speak, or harshly; with what is beneficial, monks, others speaking might speak, or with what is unbeneficial; with a mind of friendliness, monks, others speaking might speak, or with inner hate. There too, monks, you should train thus - 'Our minds will not become changed, and we will not utter evil speech, and we will dwell wishing for their welfare, with minds of friendliness, not with inner hate. And we will dwell having pervaded that person with a mind accompanied by friendliness, and with that as object, we will dwell having pervaded the entire world with a mind like the bellows made of cat-skin, extensive, exalted, limitless, without enmity, without ill-will.' Thus indeed, monks, should you train.

232. "Even if, monks, thieves of low behaviour were to cut off your limbs one by one with a two-handled saw, whoever would defile his mind on that account, he is not one who follows my teaching. There too, monks, you should train thus - 'Our minds will not become changed, and we will not utter evil speech, and we will dwell wishing for their welfare, with minds of friendliness, not with inner hate. And we will dwell having pervaded that person with a mind accompanied by friendliness, and with that as object, we will dwell having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will.' Thus indeed, monks, should you train.

233. "And you, monks, should constantly keep in mind this exhortation of the simile of the saw. Do you see, monks, any way of speaking, subtle or gross, that you would not accept?" "No, Venerable Sir." "Therefore, monks, constantly keep in mind this exhortation of the simile of the saw. That will be for your welfare and happiness for a long time."

This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Discourse on the Simile of the Saw is concluded as first.

2. The Discourse on the Simile of the Snake

234. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time such an evil wrong view had arisen in the monk named Ariṭṭha, formerly a vulture-killer: "Thus I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction." Several monks heard - "It seems that such an evil wrong view has arisen in the monk named Ariṭṭha, formerly a vulture-killer: 'Thus I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction.'" Then those monks approached the monk Ariṭṭha, formerly a vulture-killer; having approached, they said this to the monk Ariṭṭha, formerly a vulture-killer - "Is it true, friend Ariṭṭha, that such an evil wrong view has arisen in you: 'Thus I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction.'" "Indeed thus, friends, I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction."

Then those monks, wishing to dissuade the monk Ariṭṭha, formerly a vulture-killer, from that evil wrong view, cross-questioned him, pressed him for reasons, and admonished him - "Do not say so, friend Ariṭṭha, do not misrepresent the Blessed One; for it is not good to slander the Blessed One, for the Blessed One would not say thus. In many ways, friend Ariṭṭha, things that are obstructions have been declared as obstructions by the Blessed One, and they are sufficient for obstruction for one indulging in them. Sensual pleasures have been declared by the Blessed One as having little enjoyment, much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a skeleton... etc. Sensual pleasures have been declared by the Blessed One as like a piece of meat... Sensual pleasures have been declared by the Blessed One as like a grass torch... Sensual pleasures have been declared by the Blessed One as like a pit of burning charcoal... Sensual pleasures have been declared by the Blessed One as like a dream... Sensual pleasures have been declared by the Blessed One as like borrowed goods... Sensual pleasures have been declared by the Blessed One as like tree fruits... Sensual pleasures have been declared by the Blessed One as like a butcher's block... Sensual pleasures have been declared by the Blessed One as like a stake of spears... Sensual pleasures have been declared by the Blessed One as like a snake's head, having much suffering, much anguish, the danger here is greater." Yet even when being cross-questioned, pressed for reasons, and admonished by those monks, the monk Ariṭṭha, formerly a vulture-killer, still declared that same evil wrong view, holding onto it with tenacity and adherence - "Indeed thus, friends, I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction."

235. When those monks were not able to dissuade the monk Ariṭṭha, formerly a vulture-killer, from that evil wrong view, then those monks approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Venerable sir, such an evil wrong view has arisen in the monk named Ariṭṭha, formerly a vulture-killer: 'Thus I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction.' We heard, venerable sir - 'It seems that such an evil wrong view has arisen in the monk named Ariṭṭha, formerly a vulture-killer: Thus I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction.' Then we, venerable sir, approached the monk Ariṭṭha, formerly a vulture-killer; having approached, we said this to the monk Ariṭṭha, formerly a vulture-killer - 'Is it true, friend Ariṭṭha, that such an evil wrong view has arisen in you: Thus I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction?'

"When this was said, venerable sir, the monk Ariṭṭha, formerly a vulture-killer, said this to us - 'Indeed thus, friends, I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction.' Then we, venerable sir, wishing to dissuade the monk Ariṭṭha, formerly a vulture-killer, from that evil wrong view, cross-questioned him, pressed him for reasons, and admonished him - 'Do not say so, friend Ariṭṭha, do not misrepresent the Blessed One; for it is not good to slander the Blessed One, for the Blessed One would not say thus. In many ways, friend Ariṭṭha, things that are obstructions have been declared as obstructions by the Blessed One, and they are sufficient for obstruction for one indulging in them. Sensual pleasures have been declared by the Blessed One as having little gratification, much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a skeleton... etc. Sensual pleasures have been declared by the Blessed One as like a snake's head, having much suffering, much anguish, the danger here is greater.' Yet even so, venerable sir, when being cross-questioned, pressed for reasons, and admonished by us, the monk Ariṭṭha, formerly a vulture-killer, still declared that same evil wrong view, holding onto it with tenacity and adherence - 'Indeed thus, friends, I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction.' When we, venerable sir, were not able to dissuade the monk Ariṭṭha, formerly a vulture-killer, from that evil wrong view, then we report this matter to the Blessed One."

236. Then the Blessed One addressed a certain monk - "Come, monk, in my name address the monk Ariṭṭha, formerly a vulture-killer - 'The Teacher calls you, friend Ariṭṭha.'" "Yes, venerable sir," that monk replied to the Blessed One and approached the monk Ariṭṭha, formerly a vulture-killer; having approached, he said this to the monk Ariṭṭha, formerly a vulture-killer - "The Teacher calls you, friend Ariṭṭha." "Yes, friend," the monk Ariṭṭha, formerly a vulture-killer, replied to that monk and approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the monk Ariṭṭha, formerly a vulture-killer, seated to one side, the Blessed One said this - "Is it true, Ariṭṭha, that such an evil wrong view has arisen in you: 'Thus I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction'?"

"Indeed thus, venerable sir, I understand the Teaching taught by the Blessed One - 'that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction.'" "To whom indeed, foolish man, do you understand the Teaching taught thus by me? Have I not, foolish man, in many ways declared things that are obstructions to be obstructions? And they are sufficient for obstruction for one indulging in them. Sensual pleasures have been declared by me as having little enjoyment, much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by me as like a skeleton... Sensual pleasures have been declared by me as like a piece of meat... Sensual pleasures have been declared by me as like a grass torch... Sensual pleasures have been declared by me as like a pit of burning charcoal... Sensual pleasures have been declared by me as like a dream... Sensual pleasures have been declared by me as like borrowed goods... Sensual pleasures have been declared by me as like tree fruits... Sensual pleasures have been declared by me as like a butcher's block... Sensual pleasures have been declared by me as like a stake of spears... Sensual pleasures have been declared by me as like a snake's head, having much suffering, much anguish, the danger here is greater. And yet you, foolish man, through your own misapprehension, misrepresent us, and you dig up yourself, and you generate much demerit. For that, foolish man, will be for your harm and suffering for a long time."

Then the Blessed One addressed the monks: "What do you think, monks, has this monk Ariṭṭha, formerly a vulture-killer, even a spark of warmth in this Teaching and discipline?" "How could that be, venerable sir? No indeed, venerable sir." When this was said, the monk Ariṭṭha, formerly a vulture-killer, sat silent, downcast, with drooping shoulders, face cast down, brooding, without response. Then the Blessed One, having understood that the monk Ariṭṭha, formerly a vulture-killer, had become silent, downcast, with drooping shoulders, with face cast down, brooding, without response, said this to the monk Ariṭṭha, formerly a vulture-killer - "You will be known, foolish man, by this evil wrong view of your own. Here I will question the monks."

237. Then the Blessed One addressed the monks: "Do you too, monks, understand the teaching taught by me thus, that this monk Ariṭṭha, formerly a vulture-killer, through his own misapprehension, misrepresents us, and digs up himself, and generates much demerit?" "No, Venerable Sir. For in many ways, venerable sir, things that are obstructions have been declared as obstructions by the Blessed One; and they are sufficient for obstruction for one indulging in them. Sensual pleasures have been declared by the Blessed One as having little gratification, much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a skeleton... etc. Sensual pleasures have been declared by the Blessed One as like a snake's head, having much suffering, much anguish, the danger here is greater." "Good, good, monks, good indeed that you, monks, understand the teaching taught by me thus. For in many ways, monks, things that are obstructions have been declared by me, and they are sufficient for obstruction for one indulging in them. Sensual pleasures have been declared by me as having little enjoyment, much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by me as like a skeleton... etc. Sensual pleasures have been declared by me as like a snake's head, having much suffering, much anguish, the danger here is greater. And yet this monk Ariṭṭha, formerly a vulture-killer, through his own misapprehension, misrepresents us, and digs up himself, and generates much demerit. For that will be for that foolish man's harm and suffering for a long time. That indeed, monks, one would indulge in sensual pleasures apart from sensual pleasures, apart from perception of sensuality, apart from sensual thoughts - this is impossible."

238. "Here, monks, some foolish men learn the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. They, having learnt that Teaching thoroughly, do not investigate the meaning of those teachings with wisdom. For them, not investigating the meaning with wisdom, those teachings do not yield to pondering. They learn the Teaching thoroughly for the benefit of reproaching others and for the benefit of freeing themselves from such criticism. And for whatever purpose they learn the Teaching thoroughly, they do not experience that benefit. Those teachings, misapprehended by them, lead to their harm and suffering for a long time. What is the reason for this? Because of the misapprehension of the teachings, monks.

"Just as, monks, a man desiring a snake, seeking a snake, wandering about in search of a snake. He might see a large snake. He might grasp it by the coils or by the tail. That snake, having turned back, might bite him on the hand or on the arm or on some other limb. On that account he might undergo death or suffering like death. What is the reason for this? Because of the misapprehension of the snake, monks. Just so, monks, here some foolish men learn the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. They, having learnt that Teaching thoroughly, do not investigate the meaning of those teachings with wisdom. For them, not investigating the meaning with wisdom, those teachings do not yield to pondering. They learn the Teaching thoroughly for the benefit of reproaching others and for the benefit of freeing themselves from such criticism. And for whatever purpose they learn the Teaching thoroughly, they do not experience that benefit. Those teachings, misapprehended by them, lead to their harm and suffering for a long time. What is the reason for this? Because of the misapprehension of the teachings, monks.

239. "Here again, monks, some sons of good family learn the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. They, having learnt that Teaching thoroughly, investigate the meaning of those teachings with wisdom. For them, investigating the meaning with wisdom, those teachings yield to pondering. They do not learn the Teaching thoroughly for the benefit of reproaching others, nor for the benefit of freeing themselves from such criticism. And for whatever purpose they learn the Teaching thoroughly, they experience that benefit. Those teachings, rightly taken by them, lead to their welfare and happiness for a long time. What is the reason for this? Because of the right apprehension of the teachings, monks.

"Just as, monks, a man desiring a snake, seeking a snake, wandering about in search of a snake. He might see a large snake. He might restrain it, having well restrained it with a forked stick. Having well restrained it with a forked stick, he might grasp it rightly by the neck. Although, monks, that snake might wrap its coils around his hand or arm or some other limb, yet on that account he would not undergo death or suffering like death. What is the reason for this? Because of the right apprehension of the snake, monks. Just so, monks, here some sons of good family learn the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. They, having learnt that Teaching thoroughly, investigate the meaning of those teachings with wisdom. For them, investigating the meaning with wisdom, those teachings yield to pondering. They do not learn the Teaching thoroughly for the benefit of reproaching others, nor for the benefit of freeing themselves from such criticism. And for whatever purpose they learn the Teaching thoroughly, they experience that benefit. Those teachings, rightly taken by them, lead to their good, welfare, and happiness for a long time. What is the reason for this? Because of the right apprehension of the teachings, monks. Therefore, monks, whatever statement of mine you understand the meaning of, so you should remember it. But whatever statement of mine you do not understand the meaning of, I should be asked about that, or those monks who are learned.

240. "I will teach you, monks, the Teaching like a raft, for the purpose of crossing over, not for the purpose of grasping. Listen to that, pay close attention, I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this - "Just as, monks, a man travelling on a highway. He might see a great expanse of water, the near shore dangerous and perilous, the far shore secure and without peril; and there would be no boat for crossing over, nor a bridge over to go from the near shore to the far shore. He would think thus - 'This is a great expanse of water, the near shore is dangerous and perilous, the far shore is secure and without peril; and there is no boat for crossing over, nor a bridge over to go from the near shore to the far shore. What if I, having collected grass, sticks, branches and leaves, having bound a raft, in dependence on that raft, striving with hands and feet, were to cross over safely to the far shore.' Then, monks, that man, having collected grass, sticks, branches and leaves, having bound a raft, in dependence on that raft, striving with hands and feet, would cross over safely to the far shore. That man, having crossed over and gone beyond, might think thus - 'This raft has been of great service to me; in dependence on this raft, striving with hands and feet, I have crossed over safely to the far shore. What if I, having lifted this raft onto my head or having raised it onto my shoulders, were to go wherever I wish.' What do you think, monks, would that man acting thus be doing what should be done with that raft?" "No, Venerable Sir." "And how, monks, would that man be doing what should be done with that raft? Here, monks, that man, having crossed over and gone beyond, might think thus - 'This raft has been of great service to me; in dependence on this raft, striving with hands and feet, I have crossed over safely to the far shore. What if I, having beached this raft on dry ground or having set it adrift in the water, were to go wherever I wish.' Acting thus, monks, that man would be doing what should be done with that raft. Just so, monks, the Teaching like a raft has been taught by me for the purpose of crossing over, not for the purpose of grasping. The Teaching like a raft has been taught to you, monks; by those who understand, even teachings are to be abandoned, how much more non-teachings.

241. "Monks, there are these six standpoints for views. What are the six? Here, monks, an ignorant worldling, who does not see the noble ones, who is not skilled in the noble teaching, who is undisciplined in the noble teaching, who does not see good persons, who is not skilled in the teaching of good persons, who is undisciplined in the teaching of good persons, regards materiality thus: 'This is mine, this I am, this is my self'; he regards feeling thus: 'This is mine, this I am, this is my self'; he regards perception thus: 'This is mine, this I am, this is my self'; he regards activities thus: 'This is mine, this I am, this is my self'; whatever is seen, heard, sensed, cognised, attained, sought after, pondered over by the mind, that too he regards thus: 'This is mine, this I am, this is my self'; and whatever standpoint for views - 'That is the world, that is the self, after death I shall be permanent, stable, eternal, not subject to change, I shall remain the same for eternity' - that too he regards thus: 'This is mine, this I am, this is my self.' But, monks, a learned noble disciple, who sees the noble ones, who is skilled in the noble teaching, who is well disciplined in the noble teaching, who sees good persons, who is skilled in the teaching of good persons, who is well disciplined in the teaching of good persons, regards materiality thus: 'This is not mine, this I am not, this is not my self'; he regards feeling thus: 'This is not mine, this I am not, this is not my self'; he regards perception thus: 'This is not mine, this I am not, this is not my self'; he regards activities thus: 'This is not mine, this I am not, this is not my self'; whatever is seen, heard, sensed, cognised, attained, sought after, pondered over by the mind, that too he regards thus: 'This is not mine, this I am not, this is not my self'; and whatever standpoint for views - 'That is the world, that is the self, after death I shall be permanent, stable, eternal, not subject to change, I shall remain the same for eternity' - that too he regards thus: 'This is not mine, this I am not, this is not my self.' He, thus regarding, is not agitated about what does not exist."

242. When this was said, a certain monk said this to the Blessed One - "Could there be, venerable sir, agitation when something external is absent?" "There could be, monk" - the Blessed One said. "Here, monk, someone thinks thus - 'Alas, I had it, alas, that is not mine now; alas, may it be mine, alas, I do not obtain that.' He grieves, is wearied, laments, beats his breast and wails, falls into confusion. Thus, monk, there is agitation when something external is absent."

"But could there be, venerable sir, non-agitation when something external is absent?" "There could be, monk" - the Blessed One said. "Here, monk, someone does not think thus - 'Alas, I had it, alas, that is not mine now; alas, may it be mine, alas, I do not obtain that.' He does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. Thus, monk, there is non-agitation when something external is absent."

"Could there be, venerable sir, agitation when something internal is absent?" "There could be, monk" - the Blessed One said. "Here, monk, someone has such a view - 'That is the world, that is the self, after death I shall be permanent, stable, eternal, not subject to change, I shall remain the same for eternity.' He hears the Tathāgata or a disciple of the Tathāgata teaching the Teaching for the uprooting of all standpoints for views, determinations, prepossessions, adherences, and underlying tendencies, for the stilling of all activities, for the relinquishment of all clinging, for the elimination of craving, for dispassion, for cessation, for Nibbāna. He thinks thus: 'I shall surely be annihilated, I shall surely be destroyed, I shall surely not exist.' He grieves, is wearied, laments, beats his breast and wails, falls into confusion. Thus, monk, there is agitation when something internal is absent."

"But could there be, venerable sir, non-agitation when something internal is absent?" "There could be, monk" - the Blessed One said. "Here, monk, someone does not have such a view - 'That is the world, that is the self, after death I shall be permanent, stable, eternal, not subject to change, I shall remain the same for eternity.' He hears the Tathāgata or a disciple of the Tathāgata teaching the Teaching for the uprooting of all standpoints for views, determinations, prepossessions, adherences, and underlying tendencies, for the stilling of all activities, for the relinquishment of all clinging, for the elimination of craving, for dispassion, for cessation, for Nibbāna. He does not think thus - 'I shall surely be annihilated, I shall surely be destroyed, I shall surely not exist.' He does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. Thus, monk, there is non-agitation when something internal is absent."

243. "Monks, you should take possession of that possession which would be permanent, stable, eternal, not subject to change, and would remain the same for eternity. Do you see, monks, that possession which would be permanent, stable, eternal, not subject to change, and would remain the same for eternity?" "No, Venerable Sir." "Good, monks. I too, monks, do not see that possession which would be permanent, stable, eternal, not subject to change, and would remain the same for eternity.

"Monks, you should cling to that clinging to the doctrine of self, clinging to which sorrow, lamentation, pain, displeasure, and anguish would not arise. Do you see, monks, that clinging to the doctrine of self, clinging to which sorrow, lamentation, pain, displeasure, and anguish would not arise?" "No, Venerable Sir." "Good, monks. I too, monks, do not see that clinging to the doctrine of self, clinging to which sorrow, lamentation, pain, displeasure, and anguish would not arise.

"Monks, you should depend on that dependence on views, depending on which sorrow, lamentation, pain, displeasure, and anguish would not arise. Do you see, monks, that dependence on views, depending on which sorrow, lamentation, pain, displeasure, and anguish would not arise?" "No, Venerable Sir." "Good, monks. I too, monks, do not see that dependence on views, depending on which sorrow, lamentation, pain, displeasure, and anguish would not arise."

244. "Monks, if there were a self, would there be for me what belongs to a self?"

"Yes, venerable sir."

"Monks, if there were what belongs to a self, would there be for me a self?" "Yes, venerable sir."

"Monks, when a self and what belongs to a self are not found as true and reliable, then that standpoint for views - 'That is the world, that is the self, after death I shall be permanent, stable, eternal, not subject to change, I shall remain the same for eternity' - is this not, monks, an entirely complete foolish teaching?"

"How could it not be, venerable sir? It is indeed, venerable sir, an entirely complete foolish teaching."

"What do you think, monks, is materiality permanent or impermanent?"

"Impermanent, venerable sir."

"But what is impermanent, is that suffering or happiness?"

"Suffering, venerable sir."

"But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?"

"No, Venerable Sir."

"What do you think, monks, is feeling... etc. perception... activities... consciousness permanent or impermanent?"

"Impermanent, venerable sir."

"But what is impermanent, is that suffering or happiness?"

"Suffering, venerable sir."

"But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?"

"No, Venerable Sir."

"Therefore, monks, whatever materiality, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, all materiality should be seen as it really is with right wisdom thus: 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Whatever feeling... etc. whatever perception... whatever activities... whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, all consciousness should be seen as it really is with right wisdom thus: 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom."

245. "Seeing thus, monks, a learned noble disciple becomes disenchanted with matter, becomes disenchanted with feeling, becomes disenchanted with perception, becomes disenchanted with activities, becomes disenchanted with consciousness. Through disenchantment, he becomes dispassionate; through dispassion, he becomes liberated. When liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' This is called, monks, a monk whose cross-bar has been lifted, whose moat has been filled in, whose pillar has been pulled out, who is unbolted, a noble one whose flag has fallen, whose burden has been laid down, who is unbound.

"And how, monks, is a monk one whose cross-bar has been lifted? Here, monks, for a monk ignorance has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk is one whose cross-bar has been lifted.

"And how, monks, is a monk one whose moat has been filled in? Here, monks, for a monk the cycle of birth and wandering leading to rebirth has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk is one whose moat has been filled in.

"And how, monks, is a monk one whose pillar has been pulled out? Here, monks, for a monk craving has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk is one whose pillar has been pulled out.

"And how, monks, is a monk unbolted? Here, monks, for a monk the five lower mental fetters have been abandoned, their roots cut off, made like palm stumps, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk is unbolted.

"And how, monks, is a monk a noble one whose flag has fallen, whose burden has been laid down, who is unbound? Here, monks, for a monk the conceit 'I am' has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk is a noble one whose flag has fallen, whose burden has been laid down, who is unbound.

246. "Monks, a monk with a mind thus liberated, the gods with Indra, including the Brahmā realm, with Pajāpati, searching, do not find - 'This is what the Tathāgata's consciousness is dependent upon.' What is the reason for this? I say, monks, that even in this present life the Tathāgata is untraceable. Though I speak thus and explain thus, monks, some ascetics and brahmins accuse me with what is untrue, hollow, false, and not factual - 'The ascetic Gotama is a nihilist, he proclaims the annihilation, destruction, and non-existence of an existing being.' In whatever way I am not, monks, in whatever way I do not speak, in that way those venerable ascetics and brahmins accuse me with what is untrue, hollow, false, and not factual - 'The ascetic Gotama is a nihilist, he proclaims the annihilation, destruction, and non-existence of an existing being.' Both formerly and now, monks, I declare only suffering and the cessation of suffering. If therein, monks, others revile, abuse, irritate, and harass the Tathāgata, therein, monks, the Tathāgata has no resentment, no displeasure, no mental discontent.

"If therein, monks, others honour, respect, revere, and venerate the Tathāgata, therein, monks, the Tathāgata has no joy, no pleasure, no mental elation. If therein, monks, others honour, respect, revere, and venerate the Tathāgata, therein, monks, the Tathāgata thinks thus - 'Towards what was formerly fully understood by me, such services are being done to me.' Therefore, monks, if others should revile, abuse, irritate, and harass you, therein you should not give way to resentment, displeasure, or mental discontent. Therefore, monks, if others should honour, respect, revere, and venerate you, therein you should not feel joy, pleasure, or mental elation. Therefore, monks, if others should honour, respect, revere, and venerate you, therein you should think thus - 'Towards what was formerly fully understood, such services are being done to me.'

247. "Therefore, monks, what is not yours, abandon that; that abandoned by you will be for your welfare and happiness for a long time. And what, monks, is not yours? Materiality, monks, is not yours, abandon that; that abandoned by you will be for your welfare and happiness for a long time. Feeling, monks, is not yours, abandon that; that abandoned by you will be for your welfare and happiness for a long time. Perception, monks, is not yours, abandon that; that abandoned by you will be for your welfare and happiness for a long time. Activities, monks, are not yours, abandon them; they abandoned by you will be for your welfare and happiness for a long time. Consciousness, monks, is not yours, abandon that; that abandoned by you will be for your welfare and happiness for a long time. What do you think, monks, whatever grass, sticks, branches and leaves there are in this Jeta's Grove, if people were to carry them away or burn them or do with them as they wish. Would you think thus - 'People are carrying us away or burning us or doing with us as they wish'?" "No, Venerable Sir." "What is the reason for this?" "Because, venerable sir, this is not our self nor what belongs to a self." "Just so, monks, what is not yours, abandon that; that abandoned by you will be for your welfare and happiness for a long time. And what, monks, is not yours? Materiality, monks, is not yours, abandon that; that abandoned by you will be for your welfare and happiness for a long time. Feeling, monks... etc. perception, monks... activities, monks... etc. consciousness, monks, is not yours, abandon that; that abandoned by you will be for your welfare and happiness for a long time.

248. "Thus, monks, the Teaching has been well proclaimed by me, manifest, unveiled, made clear, with the rags cut off. When the Teaching has been thus well proclaimed by me, monks, manifest, unveiled, made clear, with the rags cut off, those monks who are Worthy Ones, who have eliminated the mental corruptions, who have lived the holy life, who have done what was to be done, who have laid down the burden, who have attained their own welfare, who have completely destroyed the fetter of becoming, who are completely liberated through final knowledge, for them there is no round of rebirths to be declared. Thus, monks, the Teaching has been well proclaimed by me, manifest, unveiled, made clear, with the rags cut off. When the Teaching has been thus well proclaimed by me, monks, manifest, unveiled, made clear, with the rags cut off, those monks for whom the five lower mental fetters have been abandoned, all of them are ones of spontaneous birth, attaining final nibbāna there, not subject to return from that world. Thus, monks, the Teaching has been well proclaimed by me, manifest, unveiled, made clear, with the rags cut off. When the Teaching has been thus well proclaimed by me, monks, manifest, unveiled, made clear, with the rags cut off, those monks for whom the three mental fetters have been abandoned, for whom lust, hate, and delusion have become reduced, all of them are once-returners, who, having come to this world only once more, will make an end of suffering. Thus, monks, the Teaching has been well proclaimed by me, manifest, unveiled, made clear, with the rags cut off. When the Teaching has been thus well proclaimed by me, monks, manifest, unveiled, made clear, with the rags cut off, those monks for whom the three mental fetters have been abandoned, all of them are stream-enterers, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment. Thus, monks, the Teaching has been well proclaimed by me, manifest, unveiled, made clear, with the rags cut off. When the Teaching has been thus well proclaimed by me, monks, manifest, unveiled, made clear, with the rags cut off, those monks who are followers of the Teaching, who are faith-followers, all of them are heading for the highest enlightenment. Thus, monks, the Teaching has been well proclaimed by me, manifest, unveiled, made clear, with the rags cut off. When the Teaching has been thus well proclaimed by me, monks, manifest, unveiled, made clear, with the rags cut off, those who have even just faith in me, even just affection, all of them are destined to be born in heaven."

This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Discourse on the Simile of the Snake is concluded as second.

3. The Discourse on the Anthill

249. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Kumārakassapa was dwelling in the Blind Men's Grove. Then a certain deity, when the night was far advanced, with surpassing beauty, having illuminated the entire Blind Men's Grove, approached the Venerable Kumārakassapa; having approached, he stood to one side. Standing to one side, that deity said this to the Venerable Kumārakassapa -

"Monk, monk, this ant-hill smokes by night, blazes by day. The brahmin said thus - 'Dig, wise one, having taken a knife.' The wise one, digging, having taken a knife, saw a bar. 'A bar, venerable sir.' The brahmin said thus - 'Throw out the bar; dig, wise one, having taken a knife.' The wise one, digging, having taken a knife, saw a toad. 'A toad, venerable sir.' The brahmin said thus - 'Throw out the toad; dig, wise one, having taken a knife.' The wise one, digging, having taken a knife, saw a crossing of roads. 'A crossing of roads, venerable sir.' The brahmin said thus - 'Throw out the crossing of roads; dig, wise one, having taken a knife.' The wise one, digging, having taken a knife, saw a sieve. 'A sieve, venerable sir.' The brahmin said thus - 'Throw out the sieve; dig, wise one, having taken a knife.' The wise one, digging, having taken a knife, saw a tortoise. 'A tortoise, venerable sir.' The brahmin said thus - 'Throw out the tortoise; dig, wise one, having taken a knife.' The wise one, digging, having taken a knife, saw a butcher's block. 'A butcher's block, venerable sir.' The brahmin said thus - 'Throw out the butcher's block; dig, wise one, having taken a knife.' The wise one, digging, having taken a knife, saw a slice of flesh. 'A slice of flesh, venerable sir.' The brahmin said thus - 'Throw out the slice of flesh; dig, wise one, having taken a knife.' The wise one, digging, having taken a knife, saw a serpent. 'A serpent, venerable sir.' The brahmin said thus - 'Let the serpent remain, do not disturb the serpent; pay homage to the serpent.'"

"These questions indeed, monk, having approached the Blessed One, you should ask, and as the Blessed One answers you, so you should remember it. I do not see anyone, monk, 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, who could satisfy the mind with an explanation of these questions, except for the Tathāgata or a disciple of the Tathāgata, or else having heard it from here" - this that deity said. Having said this, she disappeared right there.

250. Then the Venerable Kumārakassapa, after that night had passed, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Kumārakassapa said this to the Blessed One - "This night, venerable sir, a certain deity, when the night was far advanced, with surpassing beauty, having illuminated the entire Blind Men's Grove, approached me; having approached, he stood to one side. Standing to one side, venerable sir, that deity said this to me - 'Monk, monk, this ant-hill smokes by night, blazes by day. The brahmin said thus - 'Dig, wise one, having taken a knife.' The wise one, digging, having taken a knife, etc. or else having heard it from here. This, venerable sir, that deity said. Having said this, she disappeared right there. 'What now, venerable sir, is the ant-hill, what is the smoking by night, what is the blazing by day, who is the brahmin, who is the wise one, what is the knife, what is the digging, what is the bar, what is the toad, what is the crossing of roads, what is the sieve, what is the tortoise, what is the butcher's block, what is the slice of flesh, who is the serpent?'"

251. "'Ant-hill', monk, this is a designation for this body made of the four primary elements, originating from mother and father, built up from cooked rice and food made with flour, subject to impermanence, to rubbing, massaging, breaking up and destruction.

"Whatever, monk, referring to work by day, one reflects upon and examines by night - this is the smoking by night. Whatever, monk, having reflected upon and examined by night, one engages in work by day by body, speech and mind - this is the blazing by day.

"'Brahmin', monk, this is a designation for the Tathāgata, the Worthy One, the Perfectly Self-awakened One. 'Wise one', monk, this is a designation for a monk who is a trainee.

"'Knife', monk, this is a designation for noble wisdom. 'Digging', monk, this is a designation for the arousal of energy.

"'Bar', monk, this is a designation for ignorance. Remove the bar, abandon ignorance; dig, wise one, having taken a knife - this is the meaning of that.

"'Toad', monk, this is a designation for wrath and anguish. Remove the toad, abandon wrath and anguish; dig, wise one, having taken a knife - this is the meaning of that.

"'Crossing of roads', monk, this is a designation for sceptical doubt. Remove the crossing of roads, abandon sceptical doubt; dig, wise one, having taken a knife - this is the meaning of that.

"'Sieve', monk, this is a designation for these five mental hindrances, as follows - the mental hindrance of sensual desire, the mental hindrance of ill-will, the mental hindrance of sloth and torpor, the mental hindrance of restlessness and remorse, the mental hindrance of sceptical doubt. Remove the sieve, abandon the five mental hindrances; dig, wise one, having taken a knife - this is the meaning of that.

"'Tortoise', monk, this is a designation for these five aggregates of clinging, as follows - the aggregate of clinging to matter, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to activities, the aggregate of clinging to consciousness. Remove the tortoise, abandon the five aggregates of clinging; dig, wise one, having taken a knife - this is the meaning of that.

"'Butcher's block', monk, this is a designation for these five types of sensual pleasure - forms cognizable by the eye that are desirable, lovely, agreeable, dear, connected with sensual pleasure, enticing; sounds cognizable by the ear... etc. odours cognizable by the nose... etc. flavours cognizable by the tongue... etc. tangible objects cognizable by the body that are desirable, lovely, agreeable, dear, connected with sensual pleasure, enticing. Remove the butcher's block, abandon the five types of sensual pleasure; dig, wise one, having taken a knife - this is the meaning of that.

"'Slice of flesh', monk, this is a designation for delight and lust. Remove the slice of flesh, abandon delight and lust; dig, wise one, having taken a knife - this is the meaning of that.

"'Serpent', monk, this is a designation for a monk who has eliminated the mental corruptions. Let the serpent remain, do not disturb the serpent; pay homage to the serpent - this is the meaning of that."

This is what the Blessed One said. Delighted, the Venerable Kumārakassapa rejoiced in what the Blessed One had said.

The Discourse on the Ant-Hill is concluded as third.

4. The Discourse on the Relay of Chariots

252. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then several monks from the native land, having completed the rains retreat in the native land, approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. To those monks seated to one side, the Blessed One said this -

"Who now, monks, among the monks from the native land, among the fellows in the holy life in the native land, is thus esteemed - 'He himself is of few wishes and gives talk on fewness of wishes to the monks, he himself is content and gives talk on contentment to the monks, he himself is secluded and gives talk on solitude to the monks, he himself is aloof from society and gives talk on aloofness from society to the monks, he himself is putting forth strenuous energy and gives talk on arousal of energy to the monks, he himself is accomplished in morality and gives talk on accomplishment in morality to the monks, he himself is accomplished in concentration and gives talk on accomplishment in concentration to the monks, he himself is accomplished in wisdom and gives talk on accomplishment in wisdom to the monks, he himself is accomplished in liberation and gives talk on accomplishment in liberation to the monks, he himself is accomplished in knowledge and vision of liberation and gives talk on accomplishment in knowledge and vision of liberation to the monks, an exhorter, an instructor, one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life'?" "Venerable sir, the Venerable Puṇṇa Mantāṇiputta is thus esteemed among the monks from the native land, among the fellows in the holy life in the native land - 'He himself is of few wishes and gives talk on fewness of wishes to the monks, he himself is content... etc. an exhorter, an instructor, one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life.'"

253. Now at that time the Venerable Sāriputta was seated not far from the Blessed One. Then this occurred to the Venerable Sāriputta: "It is a gain for the Venerable Puṇṇa Mantāṇiputta, it is well-gained for the Venerable Puṇṇa Mantāṇiputta, for whom wise fellow monks speak praise point by point in the presence of the Teacher, and the Teacher gives thanks for that. Perhaps we too might at some time or other meet together with the Venerable Puṇṇa Mantāṇiputta, perhaps there might be some friendly conversation."

254. Then the Blessed One, having dwelt at Rājagaha as long as he liked, set out on a journey towards Sāvatthī. Wandering on a journey gradually, he arrived at Sāvatthī. There the Blessed One stayed at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. The Venerable Puṇṇa Mantāṇiputta heard - "The Blessed One, it is said, has arrived at Sāvatthī; he is staying at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park."

255. Then the Venerable Puṇṇa Mantāṇiputta, having set in order his lodging, taking his bowl and robe, set out on a journey towards Sāvatthī. Wandering on a journey gradually, he approached Sāvatthī, Jeta's Grove, Anāthapiṇḍika's park, where the Blessed One was; having approached, he paid respect to the Blessed One and sat down to one side. The Blessed One instructed, encouraged, inspired, and gladdened the Venerable Puṇṇa Mantāṇiputta seated to one side with a talk on the Teaching. Then the Venerable Puṇṇa Mantāṇiputta, having been instructed, encouraged, inspired, and gladdened by the Blessed One with a talk on the Teaching, having delighted in and given thanks for what the Blessed One had said, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and approached the Blind Men's Grove for the day residence.

256. Then a certain monk approached the Venerable Sāriputta; having approached, he said this to the Venerable Sāriputta - "That monk named Puṇṇa Mantāṇiputta, whose praises you have been repeatedly speaking, friend Sāriputta, he, having been instructed, encouraged, inspired, and gladdened by the Blessed One with a talk on the Teaching, having delighted in and given thanks for what the Blessed One had said, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed towards the Blind Men's Grove for the day residence."

Then the Venerable Sāriputta, being in a hurry, taking his sitting cloth, followed closely behind the Venerable Puṇṇa Mantāṇiputta, keeping his head in sight. Then the Venerable Puṇṇa Mantāṇiputta, having plunged into the Blind Men's Grove, sat down for the day residence at the foot of a certain tree. The Venerable Sāriputta also, having plunged into the Blind Men's Grove, sat down for the day residence at the foot of a certain tree.

Then the Venerable Sāriputta, in the evening, having emerged from seclusion, approached the Venerable Puṇṇa Mantāṇiputta; having approached, he exchanged friendly greetings with the Venerable Puṇṇa Mantāṇiputta. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Venerable Puṇṇa Mantāṇiputta -

257. "Is the holy life lived under the Blessed One, friend?"

"Yes, friend."

"Now what, friend, is the holy life lived under the Blessed One for the purpose of purification of morality?"

"No indeed, friend."

"But, friend, is the holy life lived under the Blessed One for the purpose of purification of mind?"

"No indeed, friend."

"Now what, friend, is the holy life lived under the Blessed One for the purpose of purification of view?"

"No indeed, friend."

"But, friend, is the holy life lived under the Blessed One for the purpose of purification by overcoming uncertainty?"

"No indeed, friend."

"Now what, friend, is the holy life lived under the Blessed One for the purpose of purification by knowledge and vision of what is the path and what is not the path?"

"No indeed, friend."

"But, friend, is the holy life lived under the Blessed One for the purpose of purification by knowledge and vision of the practice?"

"No indeed, friend."

"Now what, friend, is the holy life lived under the Blessed One for the purpose of purification by knowledge and vision?"

"No indeed, friend."

"'Now what, friend, is the holy life lived under the Blessed One for the purpose of purification of morality?' - thus asked, you say 'No indeed, friend.' 'But, friend, is the holy life lived under the Blessed One for the purpose of purification of mind?' - thus asked, you say 'No indeed, friend.' 'Now what, friend, for the purpose of purification of view... etc. for the purpose of purification by overcoming uncertainty... etc. for the purpose of purification by knowledge and vision of what is the path and what is not the path... etc. for the purpose of purification by knowledge and vision of the practice... etc. 'Now what, friend, is the holy life lived under the Blessed One for the purpose of purification by knowledge and vision?' - thus asked, you say 'No indeed, friend.' For what purpose then, friend, is the holy life lived under the Blessed One?" "For the purpose of final nibbāna without clinging, friend, is the holy life lived under the Blessed One."

"Now what, friend, is purification of morality final nibbāna without clinging?"

"No indeed, friend."

"But, friend, is purification of mind final nibbāna without clinging?"

"No indeed, friend."

"Now what, friend, is purification of view final nibbāna without clinging?"

"No indeed, friend."

"But, friend, is purification by overcoming uncertainty final nibbāna without clinging?"

"No indeed, friend."

"Now what, friend, is purification by knowledge and vision of what is the path and what is not the path final nibbāna without clinging?"

"No indeed, friend."

"But, friend, is purification by knowledge and vision of the practice final nibbāna without clinging?"

"No indeed, friend."

"Now what, friend, is purification by knowledge and vision final nibbāna without clinging?"

"No indeed, friend."

"But, friend, is there final nibbāna without clinging apart from these mental states?"

"No indeed, friend."

'Now what, friend, is purification of morality final nibbāna without clinging?' - thus being asked, you say 'No indeed, friend.' 'But, friend, is purification of mind final nibbāna without clinging?' - thus being asked, you say 'No indeed, friend.' 'Now what, friend, is purification of view final nibbāna without clinging?' etc. purification by overcoming uncertainty... purification by knowledge and vision of what is the path and what is not the path... purification by knowledge and vision of the practice... 'Now what, friend, is purification by knowledge and vision final nibbāna without clinging?' - thus being asked, you say 'No indeed, friend.' 'But, friend, is there final nibbāna without clinging apart from these mental states?' - thus being asked, you say 'No indeed, friend.' But in what way, friend, is the meaning of this statement to be seen?"

258. "If, friend, the Blessed One were to declare purification of morality as final nibbāna without clinging, he would be declaring what is still with clinging as final nibbāna without clinging. If, friend, the Blessed One were to declare purification of mind as final nibbāna without clinging, he would be declaring what is still with clinging as final nibbāna without clinging. If, friend, the Blessed One were to declare purification of view as final nibbāna without clinging, he would be declaring what is still with clinging as final nibbāna without clinging. If, friend, the Blessed One were to declare purification by overcoming uncertainty as final nibbāna without clinging, he would be declaring what is still with clinging as final nibbāna without clinging. If, friend, the Blessed One were to declare purification by knowledge and vision of what is the path and what is not the path as final nibbāna without clinging, he would be declaring what is still with clinging as final nibbāna without clinging. If, friend, the Blessed One were to declare purification by knowledge and vision of the practice as final nibbāna without clinging, he would be declaring what is still with clinging as final nibbāna without clinging. If, friend, the Blessed One were to declare purification by knowledge and vision as final nibbāna without clinging, he would be declaring what is still with clinging as final nibbāna without clinging. If, friend, there were final nibbāna without clinging apart from these mental states, a worldling would attain final nibbāna. For a worldling, friend, is apart from these mental states. If so, friend, I will make a simile for you; by means of a simile some wise men here understand the meaning of what is said.

259. "Just as, friend, if for King Pasenadi of Kosala, while dwelling at Sāvatthī, some urgent business were to arise at Sāketa. For him, between Sāvatthī and Sāketa, seven relay chariots would be set up. Then, friend, King Pasenadi of Kosala, having gone out from Sāvatthī from the inner palace door, would ascend the first relay chariot; by means of the first relay chariot he would reach the second relay chariot; he would give up the first relay chariot and ascend the second relay chariot. By means of the second relay chariot he would reach the third relay chariot; he would give up the second relay chariot and ascend the third relay chariot. By means of the third relay chariot he would reach the fourth relay chariot; he would give up the third relay chariot and ascend the fourth relay chariot. By means of the fourth relay chariot he would reach the fifth relay chariot; he would give up the fourth relay chariot and ascend the fifth relay chariot. By means of the fifth relay chariot he would reach the sixth relay chariot; he would give up the fifth relay chariot and ascend the sixth relay chariot. By means of the sixth relay chariot he would reach the seventh relay chariot; he would give up the sixth relay chariot and ascend the seventh relay chariot. By means of the seventh relay chariot he would arrive at Sāketa at the inner palace door. When he had arrived at the inner palace door, friends and colleagues, relatives and blood-relations would ask him thus - 'By this relay chariot, great king, have you arrived at the inner palace door at Sāketa from Sāvatthī?' How answering, friend, would King Pasenadi of Kosala answer rightly?"

"Answering thus, friend, King Pasenadi of Kosala would answer rightly - 'Here, while I was dwelling at Sāvatthī, some urgent business arose at Sāketa. For me, between Sāvatthī and Sāketa, seven relay chariots were set up. Then, having gone out from Sāvatthī from the inner palace door, I ascended the first relay chariot. By means of the first relay chariot I reached the second relay chariot; I gave up the first relay chariot and ascended the second relay chariot. By means of the second relay chariot I reached the third relay chariot; I gave up the second relay chariot and ascended the third relay chariot. By means of the third relay chariot I reached the fourth relay chariot; I gave up the third relay chariot and ascended the fourth relay chariot. By means of the fourth relay chariot I reached the fifth relay chariot; I gave up the fourth relay chariot and ascended the fifth relay chariot. By means of the fifth relay chariot I reached the sixth relay chariot; I gave up the fifth relay chariot and ascended the sixth relay chariot. By means of the sixth relay chariot I reached the seventh relay chariot; I gave up the sixth relay chariot and ascended the seventh relay chariot. By means of the seventh relay chariot I arrived at the inner palace door at Sāketa.' Answering thus, friend, King Pasenadi of Kosala would answer rightly."

"Just so, friend, purification of morality is only for the purpose of purification of mind; purification of mind is only for the purpose of purification of view; purification of view is only for the purpose of purification by overcoming uncertainty; purification by overcoming uncertainty is only for the purpose of purification by knowledge and vision of what is the path and what is not the path; purification by knowledge and vision of what is the path and what is not the path is only for the purpose of purification by knowledge and vision of the practice; purification by knowledge and vision of the practice is only for the purpose of purification by knowledge and vision; purification by knowledge and vision is only for the purpose of final nibbāna without clinging. For the purpose of final nibbāna without clinging, friend, is the holy life lived under the Blessed One."

260. When this was said, the Venerable Sāriputta said this to the Venerable Puṇṇa Mantāṇiputta - "What is the venerable one's name, and how do the fellows in the holy life know the venerable one?" "Puṇṇa is my name, friend; and the fellows in the holy life know me as Mantāṇiputta." "It is wonderful, friend, it is marvellous, friend! Just as would be done by a learned disciple who rightly understands the Teacher's instruction, just so by the Venerable Puṇṇa Mantāṇiputta profound questions have been answered point by point. It is a gain for the fellows in the holy life, it is well-gained for the fellows in the holy life, who get to see the Venerable Puṇṇa Mantāṇiputta, who get to attend upon him. Even if the fellows in the holy life were to get to see the Venerable Puṇṇa Mantāṇiputta by carrying him around on their heads on a cloth cushion, were to get to attend upon him, it would be a gain for them, it would be well-gained for them; it is a gain for us too, it is well-gained for us too, that we get to see the Venerable Puṇṇa Mantāṇiputta, that we get to attend upon him."

When this was said, the Venerable Puṇṇa Mantāṇiputta said this to the Venerable Sāriputta - "What is the venerable one's name, and how do the fellows in the holy life know the venerable one?" "Upatissa is my name, friend; and the fellows in the holy life know me as Sāriputta." "Indeed, friend, we were conversing with a disciple who is like the Teacher himself, and we did not know - 'the Venerable Sāriputta.' For if we had known 'the Venerable Sāriputta,' even this much would not have occurred to us. It is wonderful, friend, it is marvellous, friend! Just as would be done by a learned disciple who rightly understands the Teacher's instruction, just so by the Venerable Sāriputta profound questions have been asked point by point. It is a gain for the fellows in the holy life, it is well-gained for the fellows in the holy life, who get to see the Venerable Sāriputta, who get to attend upon him. Even if the fellows in the holy life were to get to see the Venerable Sāriputta by carrying him around on their heads on a cloth cushion, were to get to attend upon him, it would be a gain for them, it would be well-gained for them; it is a gain for us too, it is well-gained for us too, that we get to see the Venerable Sāriputta, that we get to attend upon him."

Thus those two great beings gave thanks to each other's well-spoken words.

The Discourse on the Relay Chariots is concluded as fourth.

5. The Discourse on the Bait

261. 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, a trapper does not sow fodder for deer herds thinking - 'May the deer herds, consuming this fodder sown by me, be long-lived, beautiful, and sustain themselves for a long time, for a long duration.' But thus, monks, a trapper sows fodder for deer herds thinking - 'The deer herds, having intruded upon this fodder sown by me, infatuated, will eat the food; eating the food, infatuated, having intruded, they will become intoxicated; being intoxicated, they will become heedless; being heedless, they will become subject to be done with as wished in this fodder ground.'

262. "There, monks, the first deer herds, having intruded upon that fodder sown by the trapper, infatuated, ate the food; eating the food there, infatuated, having intruded, they became intoxicated; being intoxicated, they became heedless; being heedless, they became subject to be done with as wished by the trapper in that fodder ground. Thus indeed, monks, the first deer herds did not escape from the trapper's power and control.

263. "There, monks, the second deer herds considered thus - 'Those first deer herds, having intruded upon that fodder sown by the trapper, infatuated, ate the food. Eating the food there, infatuated, having intruded, they became intoxicated; being intoxicated, they became heedless; being heedless, they became subject to be done with as wished by the trapper in that fodder ground. Thus indeed, those first deer herds did not escape from the trapper's power and control. What if we were to abstain altogether from the fodder food, abstaining from fearful enjoyment, having plunged into forest haunts, we should dwell there.' They abstained altogether from the fodder food, abstaining from fearful enjoyment, having plunged into forest haunts, they dwelt there. In the last month of summer, when grass and water were exhausted, their bodies reached a state of extreme emaciation. When their bodies had reached a state of extreme emaciation, their strength and energy declined. When their strength and energy had declined, they returned to that very fodder sown by the trapper. They there, having intruded, infatuated, ate the food. Eating the food there, infatuated, having intruded, they became intoxicated; being intoxicated, they became heedless; being heedless, they became subject to be done with as wished by the trapper in that fodder ground. Thus indeed, monks, the second deer herds also did not escape from the trapper's power and control.

264. "There, monks, the third deer herds considered thus - 'Those first deer herds, that fodder sown by the trapper... etc. Thus indeed, those first deer herds did not escape from the trapper's power and control. Those second deer herds also considered thus - Those first deer herds, that fodder sown by the trapper... etc. Thus indeed, those first deer herds did not escape from the trapper's power and control. What if we were to abstain altogether from the fodder food, abstaining from fearful enjoyment, having plunged into forest haunts, we should dwell there.' They abstained altogether from the fodder food, abstaining from fearful enjoyment, having plunged into forest haunts, they dwelt there. In the last month of summer, when grass and water were exhausted, their bodies reached a state of extreme emaciation. When their bodies had reached a state of extreme emaciation, their strength and energy declined. When their strength and energy had declined, they returned to that very fodder sown by the trapper. They there, having intruded, infatuated, ate the food. Eating the food there, infatuated, having intruded, they became intoxicated; being intoxicated, they became heedless; being heedless, they became subject to be done with as wished by the trapper in that fodder ground. Thus indeed, the second deer herds also did not escape from the trapper's power and control. What if we were to make our dwelling place in dependence on that fodder sown by the trapper. Having made our dwelling place there, we will eat the food from that fodder sown by the trapper without intruding, not infatuated; eating the food without intruding, not infatuated, we will not become intoxicated; being not intoxicated, we will not become heedless; being heedful, we will not become subject to be done with as wished by the trapper in that fodder ground.' They made their dwelling place in dependence on that fodder sown by the trapper. Having made their dwelling place there, they ate the food from that fodder sown by the trapper without intruding, not infatuated; eating the food there without intruding, not infatuated, they did not become intoxicated; being not intoxicated, they did not become heedless; being heedful, they did not become subject to be done with as wished by the trapper in that fodder ground.

"There, monks, this occurred to the trapper and the trapper's company - 'These third deer herds are indeed fraudulent, deceitful; these third deer herds are indeed possessing supernormal power, non-humans; They consume this fodder that has been sown, yet we do not know their coming or their going. What if we were to surround this fodder that has been sown all around with a large area using great stick-nets - perhaps we might see the dwelling place of the third deer herds, where they go for shelter.' They surrounded that fodder that had been sown all around with a large area using great stick-nets. The trapper and the trapper's company, monks, saw the dwelling place of the third deer herds, where they went for shelter. Thus indeed, monks, the third deer herds also did not escape from the trapper's power and control.

265. "There, monks, the fourth deer herds considered thus - 'Those first deer herds etc. Thus indeed, those first deer herds did not escape from the trapper's power and control. Those second deer herds also considered thus 'Those first deer herds etc. Thus indeed, those first deer herds did not escape from the trapper's power and control. What if we were to abstain altogether from the fodder food, abstaining from fearful enjoyment, having plunged into forest haunts, we should dwell there.' They abstained altogether from the fodder food etc. Thus indeed, the second deer herds also did not escape from the trapper's power and control. Those third deer herds also considered thus 'Those first deer herds etc. Thus indeed, those first deer herds did not escape from the trapper's power and control. Those second deer herds also considered thus 'Those first deer herds etc. Thus indeed, those first deer herds did not escape from the trapper's power and control. What if we were to abstain altogether from the fodder food, abstaining from fearful enjoyment, having plunged into forest haunts, we should dwell there.' They abstained altogether from the fodder food etc. Thus indeed, the second deer herds also did not escape from the trapper's power and control. What if we were to make our dwelling place in dependence on that fodder sown by the trapper. Having made our dwelling place there, we will eat the food from that fodder sown by the trapper without intruding, not infatuated; eating the food without intruding, not infatuated, we will not become intoxicated; being not intoxicated, we will not become heedless; being heedful, we will not become subject to be done with as wished by the trapper in that fodder ground.' They made their dwelling place in dependence on that fodder sown by the trapper. Having made their dwelling place there, they ate the food from that fodder sown by the trapper without intruding, not infatuated; eating the food there without intruding, not infatuated, they did not become intoxicated; being not intoxicated, they did not become heedless; being heedful, they did not become subject to be done with as wished by the trapper in that fodder ground.

"There, this occurred to the trapper and the trapper's company - 'These third deer herds are indeed fraudulent, deceitful; these third deer herds are indeed possessing supernormal power, non-humans; they consume this fodder that has been sown. Yet we do not know their coming or their going. What if we were to surround this fodder that has been sown all around with a large area using great stick-nets - perhaps we might see the dwelling place of the third deer herds, where they go for shelter.' They surrounded that fodder that had been sown all around with a large area using great stick-nets. The trapper and the trapper's company saw the dwelling place of the third deer herds, where they went for shelter. Thus indeed, the third deer herds also did not escape from the trapper's power and control. What if we were to make our dwelling place where there is no access for the trapper and the trapper's company. Having made our dwelling place there, we will eat the food from that fodder sown by the trapper without intruding, not infatuated; eating the food without intruding, not infatuated, we will not become intoxicated; being not intoxicated, we will not become heedless; being heedful, we will not become subject to be done with as wished by the trapper in that fodder ground.' They made their dwelling place where there was no access for the trapper and the trapper's company. Having made their dwelling place there, they ate the food from that fodder sown by the trapper without intruding, not infatuated; eating the food there without intruding, not infatuated, they did not become intoxicated; being not intoxicated, they did not become heedless; being heedful, they did not become subject to be done with as wished by the trapper in that fodder ground.

"There, monks, this occurred to the trapper and the trapper's company - 'These fourth deer herds are indeed fraudulent, deceitful; these fourth deer herds are indeed possessing supernormal power, non-humans. They consume this fodder that has been sown, yet we do not know their coming or their going. What if we were to surround this fodder that has been sown all around with a large area using great stick-nets - perhaps we might see the dwelling place of the fourth deer herds, where they go for shelter.' They surrounded that fodder that had been sown all around with a large area using great stick-nets. Indeed, monks, the trapper and the trapper's company did not see the dwelling place of the fourth deer herds, where they might go for shelter. There, monks, this occurred to the trapper and the trapper's company - 'If we were to disturb the fourth deer herds, those disturbed would disturb others, those disturbed would disturb others. Thus all the deer herds would altogether abandon this fodder that has been sown. What if we were to disregard the fourth deer herds.' The trapper and the trapper's company, monks, disregarded the fourth deer herds. Thus indeed, monks, the fourth deer herds escaped from the trapper's power and control.

266. "This simile, monks, has been made by me for the purpose of conveying the meaning. And here this is the meaning - 'Fodder', monks, this is a designation for these five types of sensual pleasure. 'The fodder-provider', monks, this is a designation for Māra the Evil One. 'The fodder-provider's following', monks, this is a designation for Māra's following. 'The deer herds', monks, this is a designation for ascetics and brahmins.

267. "There, monks, the first ascetics and brahmins, having intruded upon that fodder sown by Māra and those worldly gains, infatuated, ate the food. Eating the food there, infatuated, having intruded, they became intoxicated; being intoxicated, they became heedless; being heedless, they became subject to be done with as wished by Māra in that fodder ground and in those worldly gains. Thus indeed, monks, the first ascetics and brahmins did not escape from Māra's power and control. Just as those first deer herds, monks, so in that simile I speak of these first ascetics and brahmins.

268. "There, monks, the second ascetics and brahmins considered thus - 'Those first ascetics and brahmins, having intruded upon that fodder sown by Māra and those worldly gains, infatuated, ate the food. Eating the food there, infatuated, having intruded, they became intoxicated; being intoxicated, they became heedless; being heedless, they became subject to be done with as wished by Māra in that fodder ground and in those worldly gains. Thus indeed those first ascetics and brahmins did not escape from Māra's power and control. What if we were to abstain altogether from the fodder food and worldly gains, abstaining from fearful enjoyment, having plunged into forest haunts, we should dwell there.' They abstained altogether from the fodder food and worldly gains, abstaining from fearful enjoyment, having plunged into forest haunts, we should dwell there. They abstained altogether from the fodder food and worldly gains, abstaining from fearful enjoyment, having plunged into forest haunts, they dwelt there. They there were ones who fed on vegetables, ones who fed on millet, ones who fed on wild rice, ones who fed on leather scraps, ones who fed on moss, ones who fed on rice bran, ones who fed on rice scum, ones who fed on sesame flour, ones who fed on grass, ones who fed on cow dung; they sustained themselves on forest roots and fruits, feeding on fallen fruits.

In the last month of summer, when grass and water were exhausted, their bodies reached a state of extreme emaciation. When their bodies had reached a state of extreme emaciation, their strength and energy declined. When their strength and energy had declined, their liberation of mind declined. When their liberation of mind had declined, they returned to that very fodder sown by Māra and those worldly gains. They there, having intruded, infatuated, ate the food. Eating the food there, infatuated, having intruded, they became intoxicated; being intoxicated, they became heedless; being heedless, they became subject to be done with as wished by Māra in that fodder ground and in those worldly gains. Thus indeed, monks, the second ascetics and brahmins also did not escape from Māra's power and control. Just as those second deer herds, monks, so in that simile I speak of these second ascetics and brahmins.

269. "There, monks, the third ascetics and brahmins considered thus - 'Those first ascetics and brahmins, that fodder sown by Māra and those worldly gains... etc. Thus indeed those first ascetics and brahmins did not escape from Māra's power and control. Those second ascetics and brahmins also considered thus - 'Those first ascetics and brahmins, that fodder sown by Māra and those worldly gains... etc. Thus indeed those first ascetics and brahmins did not escape from Māra's power and control. What if we were to abstain altogether from the fodder food and worldly gains, abstaining from fearful enjoyment, having plunged into forest haunts, we should dwell there.' They abstained altogether from the fodder food and worldly gains. Abstaining from fearful enjoyment, having plunged into forest haunts, they dwelt there. They there were ones who fed on vegetables... etc. feeding on fallen fruits. In the last month of summer, when grass and water were exhausted, their bodies reached a state of extreme emaciation. When their bodies had reached a state of extreme emaciation, their strength and energy declined; when their strength and energy had declined, their liberation of mind declined; when their liberation of mind had declined, they returned to that very fodder sown by Māra and those worldly gains. They there, having intruded, infatuated, ate the food. Eating the food there, infatuated, having intruded, they became intoxicated; being intoxicated, they became heedless; being heedless, they became subject to be done with as wished by Māra in that fodder ground and in those worldly gains. Thus indeed the second ascetics and brahmins also did not escape from Māra's power and control. What if we were to make our dwelling place in dependence on that fodder sown by Māra and those worldly gains; having made our dwelling place there, we will eat the food from that fodder sown by Māra and those worldly gains without intruding, not infatuated; eating the food without intruding, not infatuated, we will not become intoxicated; being not intoxicated, we will not become heedless; being heedful, we will not become subject to be done with as wished by Māra in that fodder ground and in those worldly gains.'

"They made their dwelling place in dependence on that fodder sown by Māra and those worldly gains. Having made their dwelling place there, they ate the food from that fodder sown by Māra and those worldly gains without intruding, not infatuated. Eating the food there without intruding, not infatuated, they did not become intoxicated; being not intoxicated, they did not become heedless; being heedful, they did not become subject to be done with as wished by Māra in that fodder ground and in those worldly gains. And yet they held such views - 'the world is eternal,' or 'the world is non-eternal'; 'the world is finite,' or 'the world is infinite'; 'the soul is the same as the body,' or 'the soul is one thing and the body another'; 'the Tathāgata exists after death,' or 'the Tathāgata does not exist after death,' or 'the Tathāgata both exists and does not exist after death,' or 'the Tathāgata neither exists nor does not exist after death.' Thus indeed, monks, the third ascetics and brahmins also did not escape from Māra's power and control. Just as those third deer herds, monks, so in that simile I speak of these third ascetics and brahmins.

270. "There, monks, the fourth ascetics and brahmins considered thus - 'Those first ascetics and brahmins, that fodder sown by Māra... etc. Thus indeed those first ascetics and brahmins did not escape from Māra's power and control. Those second ascetics and brahmins also considered thus - 'Those first ascetics and brahmins... etc. Thus indeed those first ascetics and brahmins did not escape from Māra's power and control. What if we were to abstain altogether from the fodder food and worldly gains, abstaining from fearful enjoyment, having plunged into forest haunts, we should dwell there.' They abstained altogether from the fodder food and worldly gains... etc. Thus indeed the second ascetics and brahmins also did not escape from Māra's power and control. Those third ascetics and brahmins also considered thus 'Those first ascetics and brahmins... etc. Thus indeed those first ascetics and brahmins did not escape from Māra's power and control. Those second ascetics and brahmins also considered thus 'Those first ascetics and brahmins... etc. Thus indeed those first ascetics and brahmins did not escape from Māra's power and control. What if we were to abstain altogether from the fodder food and worldly gains, abstaining from fearful enjoyment, having plunged into forest haunts, we should dwell there.' They abstained altogether from the fodder food and worldly gains... etc. Thus indeed the second ascetics and brahmins also did not escape from Māra's power and control. What if we were to make our dwelling place in dependence on that fodder sown by Māra and those worldly gains. Having made our dwelling place there, we will eat the food from that fodder sown by Māra and those worldly gains without intruding, not infatuated; eating the food without intruding, not infatuated, we will not become intoxicated; being not intoxicated, we will not become heedless; being heedful, we will not become subject to be done with as wished by Māra in that fodder ground and in those worldly gains.'

"They made their dwelling place in dependence on that fodder sown by Māra and those worldly gains. Having made their dwelling place there, they ate the food from that fodder sown by Māra and those worldly gains without intruding, not infatuated. Eating the food there without intruding, not infatuated, they did not become intoxicated. Being not intoxicated, they did not become heedless. Being heedful, they did not become subject to be done with as wished by Māra in that fodder ground and in those worldly gains. And yet they held such views - 'the world is eternal'... etc. 'the Tathāgata neither exists nor does not exist after death.' Thus indeed the third ascetics and brahmins also did not escape from Māra's power and control. What if we were to make our dwelling place where there is no access for Māra and Māra's company. Having made our dwelling place there, we will eat the food from that fodder sown by Māra and those worldly gains without intruding, not infatuated; eating the food without intruding, not infatuated, we will not become intoxicated; being not intoxicated, we will not become heedless; being heedful, we will not become subject to be done with as wished by Māra in that fodder ground and in those worldly gains.'

"They made their dwelling place where there was no access for Māra and Māra's company. Having made their dwelling place there, they ate the food from that fodder sown by Māra and those worldly gains without intruding, not infatuated; eating the food there without intruding, not infatuated, they did not become intoxicated; being not intoxicated, they did not become heedless; being heedful, they did not become subject to be done with as wished by Māra in that fodder ground and in those worldly gains. Thus indeed, monks, the fourth ascetics and brahmins escaped from Māra's power and control. Just as those fourth deer herds, monks, so in that simile I speak of these fourth ascetics and brahmins.

271. "And how, monks, is there no access for Māra and Māra's company? Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. This is called, monks, a monk who has blinded Māra, who, having destroyed his track, has gone beyond the sight of the Evil One.

"Furthermore, monks, with the fading away of rapture, a monk dwells equanimous, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. This is called, monks, etc. the Evil One.

"Furthermore, monks, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. This is called, monks, etc. the Evil One.

"Furthermore, monks, 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,' a monk enters and dwells in the plane of infinite space. This is called, monks, etc. the Evil One.

"Furthermore, monks, with the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite,' a monk enters and dwells in the plane of infinite consciousness. This is called, monks, etc. the Evil One.

"Furthermore, monks, with the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' a monk enters and dwells in the plane of nothingness. This is called, monks, etc. the Evil One.

"Furthermore, monks, with the complete transcendence of the plane of nothingness, a monk enters and dwells in the plane of neither-perception-nor-non-perception. This is called, monks, etc. the Evil One.

"Furthermore, monks, with the complete transcendence of the plane of neither-perception-nor-non-perception, a monk enters and dwells in the cessation of perception and feeling. And having seen with wisdom, his mental corruptions are completely eliminated. This is called, monks, a monk who has blinded Māra, who, having destroyed his track, has gone beyond the sight of the Evil One, one who has crossed over attachment in the world."

This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Discourse on the Bait is concluded as fifth.

6. The Discourse on the Heap of Snares

272. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Sāvatthī for almsfood. Then several monks approached the Venerable Ānanda; having approached, they said this to the Venerable Ānanda - "It has been a long time, friend Ānanda, since we have heard a talk on the Teaching in the presence of the Blessed One. It would be good if we, friend Ānanda, could receive a talk on the Teaching in the presence of the Blessed One for hearing." "Then, venerable ones, approach the hermitage of the brahmin Rammaka; perhaps you might receive a talk on the Teaching in the presence of the Blessed One for hearing." "Yes, friend," those monks assented to the Venerable Ānanda.

Then the Blessed One, having walked for almsfood in Sāvatthī, after the meal, having returned from his alms round, addressed the Venerable Ānanda - "Come, Ānanda, let us approach the Eastern Park, the mansion of Migāra's mother, for the day residence." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One. Then the Blessed One, together with the Venerable Ānanda, approached the Eastern Park, the mansion of Migāra's mother, for the day residence. Then the Blessed One, in the evening, having emerged from seclusion, addressed the Venerable Ānanda - "Come, Ānanda, let us approach the Eastern Porch to bathe our limbs." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One.

273. Then the Blessed One, together with the Venerable Ānanda, approached the Eastern Porch to bathe his limbs. Having bathed his limbs at the Eastern Porch, having come out, he stood wearing a single robe, drying his limbs. Then the Venerable Ānanda said this to the Blessed One - "This, venerable sir, is the hermitage of the brahmin Rammaka, not far from here. Delightful, venerable sir, is the hermitage of the brahmin Rammaka; pleasing, venerable sir, is the hermitage of the brahmin Rammaka. It would be good, venerable sir, if the Blessed One would approach the hermitage of the brahmin Rammaka, out of compassion." The Blessed One consented by silence.

Then the Blessed One approached the hermitage of the brahmin Rammaka. Now at that time several monks were seated together at the hermitage of the brahmin Rammaka engaged in a talk on the Teaching. Then the Blessed One stood outside the door-porch, waiting for the end of the talk. Then the Blessed One, having understood that the talk had ended, cleared his throat and knocked on the door-bolt. Those monks opened the door for the Blessed One. Then the Blessed One, having entered the hermitage of the brahmin Rammaka, sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "Monks, what discussion were you having as you sat together here? And what was the conversation that was interrupted?" "Venerable sir, our talk on the Teaching concerning the Blessed One himself was interrupted, then the Blessed One arrived." "Good, monks! This indeed, monks, is proper for you, sons of good family who have gone forth from home into homelessness through faith, that you should sit together engaged in a talk on the Teaching. When you have gathered together, monks, there are two things to be done - either a talk on the Teaching or noble silence."

274. "Monks, there are these two kinds of quest - the noble quest and the ignoble quest.

"And what, monks, is the ignoble quest? Here, monks, someone being himself subject to birth seeks what is also subject to birth, being himself subject to ageing seeks what is also subject to ageing, being himself subject to disease seeks what is also subject to disease, being himself subject to death seeks what is also subject to death, being himself subject to sorrow seeks what is also subject to sorrow, being himself subject to defilement seeks what is also subject to defilement.

"And what, monks, would you say is subject to birth? Sons and wife, monks, are subject to birth, female slaves and male slaves are subject to birth, goats and sheep are subject to birth, fowl and pigs are subject to birth, elephants, cattle, horses and mares are subject to birth, gold and silver are subject to birth. These clingings, monks, are subject to birth. Here one who is bound, infatuated, and transgressing, being himself subject to birth, seeks what is also subject to birth.

"And what, monks, would you say is subject to ageing? Sons and wife, monks, are subject to ageing, female slaves and male slaves are subject to ageing, goats and sheep are subject to ageing, fowl and pigs are subject to ageing, elephants, cattle, horses and mares are subject to ageing, gold and silver are subject to ageing. These clingings, monks, are subject to ageing. Here one who is bound, infatuated, and transgressing, being himself subject to ageing, seeks what is also subject to ageing.

"And what, monks, would you say is subject to disease? Sons and wife, monks, are subject to disease, female slaves and male slaves are subject to disease, goats and sheep are subject to disease, fowl and pigs are subject to disease, elephants, cattle, horses and mares are subject to disease. These clingings, monks, are subject to disease. Here one who is bound, infatuated, and transgressing, being himself subject to disease, seeks what is also subject to disease.

"And what, monks, would you say is subject to death? Sons and wife, monks, are subject to death, female slaves and male slaves are subject to death, goats and sheep are subject to death, fowl and pigs are subject to death, elephants, cattle, horses and mares are subject to death. These clingings, monks, are subject to death. Here one who is bound, infatuated, and transgressing, being himself subject to death, seeks what is also subject to death.

"And what, monks, would you say is subject to sorrow? Sons and wife, monks, are subject to sorrow, female slaves and male slaves are subject to sorrow, goats and sheep are subject to sorrow, fowl and pigs are subject to sorrow, elephants, cattle, horses and mares are subject to sorrow. These clingings, monks, are subject to sorrow. Here one who is bound, infatuated, and transgressing, being himself subject to sorrow, seeks what is also subject to sorrow.

"And what, monks, would you say is subject to defilement? Sons and wife, monks, are subject to defilement, female slaves and male slaves are subject to defilement, goats and sheep are subject to defilement, fowl and pigs are subject to defilement, elephants, cattle, horses and mares are subject to defilement, gold and silver are subject to defilement. These clingings, monks, are subject to defilement. Here one who is bound, infatuated, and transgressing, being himself subject to defilement, seeks what is also subject to defilement. This, monks, is the ignoble quest.

275. "And what, monks, is the noble quest? Here, monks, someone being himself subject to birth, having understood the danger in what is subject to birth, seeks the unborn, the unsurpassed freedom from bondage, Nibbāna; being himself subject to ageing, having understood the danger in what is subject to ageing, seeks the ageless, the unsurpassed freedom from bondage, Nibbāna; being himself subject to disease, having understood the danger in what is subject to disease, seeks the disease-free, the unsurpassed freedom from bondage, Nibbāna; being himself subject to death, having understood the danger in what is subject to death, seeks the deathless, the unsurpassed freedom from bondage, Nibbāna; being himself subject to sorrow, having understood the danger in what is subject to sorrow, seeks the sorrowless, the unsurpassed freedom from bondage, Nibbāna; being himself subject to defilement, having understood the danger in what is subject to defilement, seeks the undefiled, the unsurpassed freedom from bondage, Nibbāna. This, monks, is the noble quest.

276. "I too, monks, before the enlightenment, while still unenlightened, being just a Bodhisatta, being myself subject to birth sought what is also subject to birth, being myself subject to ageing sought what is also subject to ageing, being myself subject to disease sought what is also subject to disease, being myself subject to death sought what is also subject to death, being myself subject to sorrow sought what is also subject to sorrow, being myself subject to defilement sought what is also subject to defilement. This occurred to me, monks - 'Why indeed do I, being myself subject to birth, seek what is also subject to birth, being myself subject to ageing... etc. being subject to disease... being subject to death... being subject to sorrow... being myself subject to defilement seek what is also subject to defilement? What if I, being myself subject to birth, having understood the danger in what is subject to birth, were to seek the unborn, the unsurpassed freedom from bondage, Nibbāna; being myself subject to ageing, having understood the danger in what is subject to ageing, were to seek the ageless, the unsurpassed freedom from bondage, Nibbāna; being myself subject to disease, having understood the danger in what is subject to disease, were to seek the disease-free, the unsurpassed freedom from bondage, Nibbāna; being myself subject to death, having understood the danger in what is subject to death, were to seek the deathless, the unsurpassed freedom from bondage, Nibbāna; being myself subject to sorrow, having understood the danger in what is subject to sorrow, were to seek the sorrowless, the unsurpassed freedom from bondage, Nibbāna; being myself subject to defilement, having understood the danger in what is subject to defilement, were to seek the undefiled, the unsurpassed freedom from bondage, Nibbāna.'

277. "So I, monks, at a later time, while still young, with jet-black hair, endowed with the blessing of youth, in the first stage of life, against the wishes of my unwilling parents, with tearful faces, weeping, having shaved off my hair and beard, having put on ochre robes, went forth from home into homelessness. Having thus gone forth, seeking what is wholesome, searching for the unsurpassed state of supreme peace, I approached Āḷāra Kālāma. Having approached, I said this to Āḷāra Kālāma - 'I wish, friend Kālāma, to live the holy life in this Teaching and discipline.' When this was said, monks, Āḷāra Kālāma said this to me - 'Let the venerable one dwell here; this Teaching is such that an intelligent person could before long realise his own teacher's doctrine by direct knowledge himself, having attained, and dwell in it.' So I, monks, before long, quickly, learnt that Teaching thoroughly. So I, monks, to that extent only, with mere lip-recitation, with mere repetition of what was spoken, I spoke the doctrine of knowledge and the doctrine of the elders, and I claimed 'I know, I see', both I and others. This occurred to me, monks - 'Āḷāra Kālāma does not declare this Teaching merely through faith alone, saying "having realised by direct knowledge myself, having attained, I dwell in it"; certainly Āḷāra Kālāma dwells knowing and seeing this Teaching.'

Then I, monks, approached Āḷāra Kālāma; having approached, I said this to Āḷāra Kālāma - 'In what respect, friend Kālāma, do you declare this Teaching, saying "having realised by direct knowledge myself, having attained, I dwell in it"?' When this was said, monks, Āḷāra Kālāma declared the plane of nothingness. This occurred to me, monks - 'It is not only Āḷāra Kālāma who has faith, I too have faith; it is not only Āḷāra Kālāma who has energy, I too have energy; it is not only Āḷāra Kālāma who has mindfulness, I too have mindfulness; it is not only Āḷāra Kālāma who has concentration, I too have concentration; it is not only Āḷāra Kālāma who has wisdom, I too have wisdom. What if I were to strive for the realisation of that Teaching which Āḷāra Kālāma declares, saying "having realised by direct knowledge myself, having attained, I dwell in it".' So I, monks, before long, quickly, having realised that Teaching by direct knowledge myself, having attained, dwelt in it.

Then I, monks, approached Āḷāra Kālāma; having approached, I said this to Āḷāra Kālāma -

'Is it to this extent, friend Kālāma, that you declare this Teaching, having realised by direct knowledge yourself, having attained?'

'It is to this extent indeed, friend, that I declare this Teaching, having realised by direct knowledge myself, having attained.'

'I too, friend, to this extent dwell in this Teaching, having realised by direct knowledge myself, having attained.'

'It is a gain for us, friend, it is well gained for us, that we see such a venerable fellow in the holy life. Thus the Teaching which I declare, having realised by direct knowledge myself, having attained, that Teaching you dwell in, having realised by direct knowledge yourself, having attained. The Teaching which you dwell in, having realised by direct knowledge yourself, having attained, that Teaching I declare, having realised by direct knowledge myself, having attained. Thus the Teaching which I know, that Teaching you know; the Teaching which you know, that Teaching I know. Thus as I am, so are you; as you are, so am I. Come now, friend, let us both together look after this community.' Thus indeed, monks, Āḷāra Kālāma, being my teacher, placed me, being his pupil, on an equal footing with himself, and honoured me with the highest honour. This occurred to me, monks - 'This Teaching does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to rebirth in the plane of nothingness.' So I, monks, not being satisfied with that Teaching, disenchanted with that Teaching, departed.

278. "So I, monks, seeking what is wholesome, searching for the unsurpassed state of supreme peace, approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta - 'I wish, friend, to live the holy life in this Teaching and discipline.' When this was said, monks, Udaka Rāmaputta said this to me - 'Let the venerable one dwell here; this Teaching is such that an intelligent person could before long realise his own teacher's doctrine by direct knowledge himself, having attained, and dwell in it.' So I, monks, before long, quickly, learnt that Teaching thoroughly. So I, monks, to that extent only, with mere lip-recitation, with mere repetition of what was spoken, I spoke the doctrine of knowledge and the doctrine of the elders, and I claimed 'I know, I see', both I and others. This occurred to me, monks - 'Rāma does not declare this Teaching merely through faith alone, saying "having realised by direct knowledge myself, having attained, I dwell in it"; certainly Rāma dwelt knowing and seeing this Teaching.'

"Then I, monks, approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta - 'In what respect, friend, did Rāma declare this Teaching, saying "having realised by direct knowledge myself, having attained, I dwell in it"?' When this was said, monks, Udaka Rāmaputta declared the plane of neither-perception-nor-non-perception. This occurred to me, monks - 'It is not only Rāma who had faith, I too have faith; it is not only Rāma who had energy, I too have energy; it is not only Rāma who had mindfulness, I too have mindfulness; it is not only Rāma who had concentration, I too have concentration; it is not only Rāma who had wisdom, I too have wisdom. What if I were to strive for the realisation of that Teaching which Rāma declared, saying "having realised by direct knowledge myself, having attained, I dwell in it".' So I, monks, before long, quickly, having realised that Teaching by direct knowledge myself, having attained, dwelt in it.

"Then I, monks, approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta -

'Is it to this extent, friend, that Rāma declared this Teaching, having realised by direct knowledge himself, having attained?'

'It is to this extent indeed, friend, that Rāma declared this Teaching, having realised by direct knowledge himself, having attained.'

'I too, friend, to this extent dwell in this Teaching, having realised by direct knowledge myself, having attained.'

'It is a gain for us, friend, it is well gained for us, that we see such a venerable fellow in the holy life. Thus the Teaching which Rāma declared, having realised by direct knowledge himself, having attained, that Teaching you dwell in, having realised by direct knowledge yourself, having attained. The Teaching which you dwell in, having realised by direct knowledge yourself, having attained, that Teaching Rāma declared, having realised by direct knowledge himself, having attained. Thus the Teaching which Rāma directly knew, that Teaching you know; the Teaching which you know, that Teaching Rāma directly knew. Thus as Rāma was, so are you; as you are, so was Rāma. Come now, friend, you look after this community.' Thus indeed, monks, Udaka Rāmaputta, being my fellow in the holy life, placed me in the position of teacher, and honoured me with the highest honour. This occurred to me, monks - 'This Teaching does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to rebirth in the plane of neither-perception-nor-non-perception.' So I, monks, not being satisfied with that Teaching, disenchanted with that Teaching, departed.

279. "So I, monks, seeking what is wholesome, searching for the unsurpassed state of supreme peace, wandering on a journey gradually among the Magadhans, arrived at Uruvelā, the market town of Senāni. There I saw a delightful piece of land, a pleasing jungle thicket, a flowing river with pure water, with good fords, delightful, and all around a village as food resort. This occurred to me, monks - 'Delightful indeed, friend, is this piece of land, pleasing is the jungle thicket, the river flows with pure water, with good fords, delightful, and all around is a village as food resort. This is indeed suitable for a son of good family desirous of striving, for striving.' So I, monks, sat down right there - 'This is suitable for striving.'

280. "So I, monks, being myself subject to birth, having understood the danger in what is subject to birth, seeking the unborn, the unsurpassed freedom from bondage, Nibbāna, attained the unborn, the unsurpassed freedom from bondage, Nibbāna; being myself subject to ageing, having understood the danger in what is subject to ageing, seeking the ageless, the unsurpassed freedom from bondage, Nibbāna, attained the ageless, the unsurpassed freedom from bondage, Nibbāna; being myself subject to disease, having understood the danger in what is subject to disease, seeking the disease-free, the unsurpassed freedom from bondage, Nibbāna, attained the disease-free, the unsurpassed freedom from bondage, Nibbāna; being myself subject to death, having understood the danger in what is subject to death, attained the deathless, the unsurpassed freedom from bondage, Nibbāna; being myself subject to sorrow, having understood the danger in what is subject to sorrow, attained the sorrowless, the unsurpassed freedom from bondage, Nibbāna; being myself subject to defilement, having understood the danger in what is subject to defilement, seeking the undefiled, the unsurpassed freedom from bondage, Nibbāna, attained the undefiled, the unsurpassed freedom from bondage, Nibbāna. And knowledge and vision arose in me - 'Unshakable is my liberation, this is the last birth, there is now no more rebirth.'

281. "This occurred to me, monks - 'This Teaching attained by me is deep, difficult to see, difficult to understand, peaceful, sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. But this generation delights in attachment, rejoices in attachment, is pleased with attachment. For this generation delighting in attachment, rejoicing in attachment, pleased with attachment, this state is difficult to see, that is to say - specific conditionality, dependent origination. This state too is difficult to see, that is to say - the stilling of all activities, the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna. And if I were to teach the Teaching, and others would not understand me, that would be weariness for me, that would be harming for me.' So much so, monks, that these simple verses, never heard before, came to my mind -

'With difficulty have I attained this, enough now to proclaim it;

This Teaching is not easily understood by those overcome by lust and hate.

'Going against the stream, subtle, deep, difficult to see, minute;

Those infatuated with lust will not see it, enveloped by a mass of darkness.'

282. "Thus, monks, as I reflected, my mind inclined to living at ease, not to teaching the Teaching. Then, monks, Brahmā Sahampati, having known with his mind the reflection in my mind, this occurred to him - 'Alas, the world is perishing, alas, the world is being destroyed, for the mind of the Tathāgata, the Worthy One, the Perfectly Self-awakened One, inclines to living at ease, not to teaching the Teaching.' Then, monks, Brahmā Sahampati - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the Brahma world, appeared before me. Then, monks, Brahmā Sahampati, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards me, said this to me - 'Let the Blessed One teach the Teaching, venerable sir, let the Fortunate One teach the Teaching. There are beings with little dust in their eyes; through not hearing the Teaching they are declining. There will be those who understand the Teaching.' This, monks, Brahmā Sahampati said. Having said this, he further said this -

'There appeared formerly among the Magadhans,

An impure teaching devised by those with stains;

Open this door to the Deathless,

Let them hear the Teaching awakened to by the Stainless One.

'Just as one standing on a rocky mountain peak,

Might see the populace all around;

So too, O wise one, having ascended the palace made of the Teaching,

O all-seeing one;

Yourself free from sorrow, look upon the populace sunk in sorrow,

Overcome by birth and ageing.

'Rise up, O hero, victor in battle,

Caravan leader, free from debt, wander in the world;

Let the Blessed One teach the Teaching,

There will be those who understand.'"

283. "Then I, monks, having understood Brahmā's request and dependent on compassion for beings, surveyed the world with the Buddha-eye. I saw, monks, surveying the world with the Buddha-eye, beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with soft faculties, of good disposition and of poor disposition, easy to instruct and difficult to instruct, some dwelling seeing the danger in the world beyond and in fault, some not dwelling seeing the danger in the world beyond and in fault. Just as in a pond of water lilies, or a pond of lotuses, or a pond of white lotuses, some water lilies, or lotuses, or white lotuses are born in the water, grow in the water, do not rise above the water, and are nourished while submerged within; some water lilies, or lotuses, or white lotuses are born in the water, grow in the water, do not rise above the water, and stand level with the water; some water lilies, or lotuses, or white lotuses are born in the water, grow in the water, and having risen above the water, stand untainted by the water; just so indeed, monks, surveying the world with the Buddha-eye, I saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with soft faculties, of good disposition and of poor disposition, easy to instruct and difficult to instruct, some dwelling seeing the danger in the world beyond and in fault, some not dwelling seeing the danger in the world beyond and in fault. Then I, monks, replied to Brahmā Sahampati in verse:

'Open for them are the doors to the Deathless,

Let those who have ears release their faith;

Perceiving harm, I did not speak the well-practised,

Sublime Teaching among humans, O Brahmā.'

"Then, monks, Brahmā Sahampati, thinking 'I have created the opportunity for the Blessed One to teach the Teaching,' paid respect to me, circumambulated me keeping me on his right, and disappeared right there.

284. "This occurred to me, monks - 'To whom should I first teach the Teaching? Who will understand this Teaching quickly?' This occurred to me, monks - 'This Āḷāra Kālāma is wise, accomplished, and intelligent, one who has long had little dust in his eyes. What if I were to first teach the Teaching to Āḷāra Kālāma. He will understand this Teaching quickly.' Then, monks, a deity approached me and said this - 'Āḷāra Kālāma died a week ago, venerable sir.' And knowledge and vision arose in me - 'Āḷāra Kālāma died a week ago.' This occurred to me, monks - 'Āḷāra Kālāma has suffered a great loss. For if he had heard this Teaching, he would have understood it quickly.'

"This occurred to me, monks - 'To whom should I first teach the Teaching? Who will understand this Teaching quickly?' This occurred to me, monks - 'This Udaka Rāmaputta is wise, accomplished, and intelligent, one who has long had little dust in his eyes. What if I were to first teach the Teaching to Udaka Rāmaputta. He will understand this Teaching quickly.' Then, monks, a deity approached me and said this - 'Udaka Rāmaputta died last evening, venerable sir.' And knowledge and vision arose in me - 'Udaka Rāmaputta died last evening.' This occurred to me, monks - 'Udaka Rāmaputta has suffered a great loss. For if he had heard this Teaching, he would have understood it quickly.'

"This occurred to me, monks - 'To whom should I first teach the Teaching? Who will understand this Teaching quickly?' This occurred to me, monks - 'The group of five monks have been of great service to me, they who attended on me when I was resolute in striving. What if I were to first teach the Teaching to the group of five monks.' This occurred to me, monks - 'Where are the group of five monks dwelling now?' I saw, monks, with the divine eye, which is pure and surpasses the human, the group of five monks dwelling at Bārāṇasī in the Deer Park at Isipatana. Then I, monks, having dwelt at Uruvelā as long as I liked, set out on a journey towards Bārāṇasī.

285. "Monks, Upaka the naked ascetic saw me travelling on the highway between Gayā and the Bodhi tree. Having seen me, he said this - 'Your faculties are indeed very clear, friend, your complexion is pure and bright! With reference to whom have you gone forth, friend, or who is your Teacher, or whose Teaching do you approve of?' When this was said, monks, I addressed Upaka the naked ascetic in verses -

'I am the all-conquering one, the all-knowing one, untainted by all phenomena;

Having abandoned all, liberated through the elimination of craving, having directly known by myself, whom should I point to as teacher?

'I have no teacher, no one equal to me is found;

In the world including the gods, there is no one who is my match.

'For I am a Worthy One in the world, I am the unsurpassed Teacher;

I alone am the perfectly Self-awakened One, become cool, quenched.

'To set in motion the wheel of the Teaching, I am going to the city of Kāsi;

In the world that has become blind, I will beat the drum of the Deathless.'

'According to what you claim, friend, you deserve to be the infinite conqueror!'

'Those like me are indeed conquerors, those who have attained the elimination of mental corruptions;

Evil mental states have been conquered by me, therefore, Upaka, I am a conqueror.'

"When this was said, monks, Upaka the naked ascetic, having said 'May it be so, friend,' having shaken his head, having taken a side path, departed.

286. "Then I, monks, wandering on a journey gradually, approached the group of five monks at Bārāṇasī, at Isipatana in the Deer Park. The group of five monks, monks, saw me coming from afar. Having seen me, they made an agreement among themselves: 'This ascetic Gotama is coming, friends, one given to luxurious living, who has strayed from striving, who has reverted to luxurious living. He should not be paid respect to, he should not be risen for; his bowl and robe should not be received. But yet a seat should be set out; if he wishes, he will sit down.' But as I approached, monks, the group of five monks were not able to abide by their own agreement. Some, having come forward to meet me, received my bowl and robe; some prepared a seat; some set up water for washing the feet. But yet they addressed me by name and as 'friend'.

"When this was said, I, monks, said this to the group of five monks: 'Do not, monks, address the Tathāgata by name and as "friend". The Tathāgata, monks, is a Worthy One, a perfectly Self-awakened One. Lend an ear, monks; the Deathless has been attained. I instruct, I teach the Teaching. Proceeding in accordance with the advice, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - in this very life, having realised by direct knowledge yourselves, having attained, you will dwell.' When this was said, monks, the group of five monks said this to me: 'Even by that conduct, friend Gotama, by that practice, by that performance of austerities, you did not attain any super-human achievement, any distinction of knowledge and vision worthy of the noble ones; how then will you now, given to luxurious living, having strayed from striving, having reverted to luxurious living, attain any super-human achievement, any distinction of knowledge and vision worthy of the noble ones?' When this was said, I, monks, said this to the group of five monks: 'The Tathāgata, monks, is not given to luxurious living, has not strayed from striving, has not reverted to luxurious living. The Tathāgata, monks, is a Worthy One, a perfectly Self-awakened One. Lend an ear, monks; the Deathless has been attained. I instruct, I teach the Teaching. Proceeding in accordance with the advice, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - in this very life, having realised by direct knowledge yourselves, having attained, you will dwell.' For the second time, monks, the group of five monks said this to me: 'Even by that conduct, friend Gotama, by that practice, by that performance of austerities, you did not attain any super-human achievement, any distinction of knowledge and vision worthy of the noble ones; how then will you now, given to luxurious living, having strayed from striving, having reverted to luxurious living, attain any super-human achievement, any distinction of knowledge and vision worthy of the noble ones?' For the second time, I, monks, said this to the group of five monks: 'The Tathāgata, monks, is not given to luxurious living, etc. having attained, you will dwell.' For the third time, monks, the group of five monks said this to me: 'Even by that conduct, friend Gotama, by that practice, by that performance of austerities, you did not attain any super-human achievement, any distinction of knowledge and vision worthy of the noble ones; how then will you now, given to luxurious living, having strayed from striving, having reverted to luxurious living, attain any super-human achievement, any distinction of knowledge and vision worthy of the noble ones?'

"When this was said, I, monks, said this to the group of five monks: 'Do you recall, monks, that I have ever before spoken in such a way as this?' 'No indeed, venerable sir.' 'The Tathāgata, monks, is a Worthy One, a perfectly Self-awakened One. Lend an ear, monks; the Deathless has been attained. I instruct, I teach the Teaching. Proceeding in accordance with the advice, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - in this very life, having realised by direct knowledge yourselves, having attained, you will dwell.'

"I was able, monks, to convince the group of five monks. I would exhort two monks, while three monks went for almsfood. Whatever the three monks brought back from going for almsfood, by that the six of us sustained ourselves. I would exhort three monks, while two monks went for almsfood. Whatever the two monks brought back from going for almsfood, by that the six of us sustained ourselves. Then, monks, the group of five monks, being thus exhorted by me, being thus instructed by me, being themselves subject to birth, having understood the danger in what is subject to birth, seeking the unborn, the unsurpassed freedom from bondage, Nibbāna, attained the unborn, the unsurpassed freedom from bondage, Nibbāna; being themselves subject to ageing, having understood the danger in what is subject to ageing, seeking the ageless, the unsurpassed freedom from bondage, Nibbāna, attained the ageless, the unsurpassed freedom from bondage, Nibbāna; being themselves subject to disease, etc. being themselves subject to death... being themselves subject to sorrow... being themselves subject to defilement, having understood the danger in what is subject to defilement, seeking the undefiled, the unsurpassed freedom from bondage, Nibbāna, attained the undefiled, the unsurpassed freedom from bondage, Nibbāna. And knowledge and vision arose in them - 'Unshakable is our liberation, this is the last birth, there is now no more rebirth.'

287. "Monks, these are the five types of sensual pleasure. Which five? Forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; sounds cognizable by ear... etc. odours cognizable by nose... flavours cognizable by tongue... Tangible objects cognizable by body that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. These, monks, are the five types of sensual pleasure. Whatever ascetics or brahmins, monks, who consume these five types of sensual pleasure while bound by greed, infatuated, immersed, not seeing the danger, without wisdom of escape, they should be known thus - 'They have fallen into calamity, fallen into disaster, subject to be done with as wished by the Evil One.' "Just as, monks, a forest deer, bound, might lie down on a heap of snares. He should be known thus - 'He has fallen into calamity, fallen into disaster, subject to be done with as wished by the huntsman. And when the huntsman comes, he will not be able to go wherever he wishes.' Just so, monks, whatever ascetics or brahmins who consume these five types of sensual pleasure while bound by greed, infatuated, immersed, not seeing the danger, without wisdom of escape, they should be known thus - 'They have fallen into calamity, fallen into disaster, subject to be done with as wished by the Evil One.' But whatever ascetics or brahmins, monks, who consume these five types of sensual pleasure while not bound by greed, not infatuated, not immersed, seeing the danger, with wisdom of escape, they should be known thus - 'They have not fallen into calamity, not fallen into disaster, not subject to be done with as wished by the Evil One.'

"Just as, monks, a forest deer, unbound, might lie down on a heap of snares. He should be known thus - 'He has not fallen into calamity, not fallen into disaster, not subject to be done with as wished by the huntsman. And when the huntsman comes, he will be able to go wherever he wishes.' Just so, monks, whatever ascetics or brahmins who consume these five types of sensual pleasure while not bound by greed, not infatuated, not immersed, seeing the danger, with wisdom of escape, they should be known thus - 'They have not fallen into calamity, not fallen into disaster, not subject to be done with as wished by the Evil One.'

"Just as, monks, a forest deer, roaming in the forest wilds, goes confidently, stands confidently, sits down confidently, lies down confidently. What is the reason for this? He has gone beyond the range of the huntsman, monks. Just so, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. This is called, monks, a monk who has blinded Māra, who, having destroyed his track, has gone beyond the sight of the Evil One.

"Furthermore, monks, with the complete transcendence of the plane of neither-perception-nor-non-perception, a monk enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his mental corruptions are completely eliminated. This is called, monks, a monk who has blinded Māra, who, having destroyed his track, has gone beyond the sight of the Evil One. One who has crossed over attachment in the world, he goes confidently, he stands confidently, he sits confidently, he lies down confidently. What is the reason for this? He has gone beyond the range of the Evil One, monks."

This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Discourse on the Heap of Snares is concluded as sixth.

7. The Shorter Discourse on the Simile of the Elephant's Footprint

288. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the brahmin Jāṇussoṇi was driving out of Sāvatthī with an all-white chariot drawn by mares in the middle of the day. The brahmin Jāṇussoṇi saw the wandering ascetic Pilotika coming from afar. Having seen the wandering ascetic Pilotika, he said this -

"Well now, from where is the venerable Vacchāyana coming in the middle of the day?"

"I am coming from here, sir, from the presence of the ascetic Gotama."

"What does the venerable Vacchāyana think about the ascetic Gotama's lucidity of wisdom?

"He is wise, I imagine."

"Who am I, sir, and who could know the ascetic Gotama's lucidity of wisdom! Surely he who could know the ascetic Gotama's lucidity of wisdom would himself be such as he."

"Indeed the venerable Vacchāyana praises the ascetic Gotama with lofty praise."

"Who am I, sir, and who could praise the ascetic Gotama?

"That Master Gotama is praised by the praised, the foremost among gods and humans."

"But seeing what reason is the venerable Vacchāyana thus confident in the ascetic Gotama?"

"Just as, sir, a skilled elephant tracker might enter an elephant forest. He might see in the elephant forest a large elephant's footprint, long in length and broad in width. He would come to the conclusion - 'Surely, sir, this is a great elephant.' Just so indeed, sir, when I saw four footprints in the ascetic Gotama, I came to the conclusion - 'The Blessed One is the perfectly Self-awakened One, well proclaimed by the Blessed One is the Teaching, the Community of the Blessed One's disciples is practicing well.'

289. "What are the four? Here I, friend, see certain wise nobles, subtle, experienced in controversy, like hair-splitters, who go about, methinks, demolishing wrong views with their wisdom. They hear - 'Indeed, friend, the ascetic Gotama will come to such and such a village or market town.' They construct a question - 'Having approached the ascetic Gotama, we will ask this question. If thus asked he answers thus, we will refute him thus. And if thus asked he answers thus, we will refute him thus.' They hear - 'Indeed, friend, the ascetic Gotama has come to such and such a village or market town.' They approach where the ascetic Gotama is. The ascetic Gotama instructs, encourages, inspires, and gladdens them with a talk on the Teaching. Having been instructed, encouraged, inspired, and gladdened by the ascetic Gotama with a talk on the Teaching, they do not even ask the ascetic Gotama a question, how then will they refute him? Surely they become disciples of the ascetic Gotama himself. When I, friend, saw this first footprint in the ascetic Gotama, I came to the conclusion - 'The Blessed One is the perfectly Self-awakened One, well proclaimed by the Blessed One is the Teaching, the Community of the Blessed One's disciples is practicing well.'

"Furthermore, I, friend, see here certain wise brahmins... etc. wise householders... etc. wise ascetics, subtle, experienced in controversy, like hair-splitters, who go about, methinks, demolishing wrong views with their wisdom. They hear - 'Indeed, friend, the ascetic Gotama will come to such and such a village or market town.' They construct a question - 'Having approached the ascetic Gotama, we will ask this question. If thus asked he answers thus, we will refute him thus. And if thus asked he answers thus, we will refute him thus.' They hear - 'Indeed, friend, the ascetic Gotama has come to such and such a village or market town.' They approach where the ascetic Gotama is. The ascetic Gotama instructs, encourages, inspires, and gladdens them with a talk on the Teaching. Having been instructed, encouraged, inspired, and gladdened by the ascetic Gotama with a talk on the Teaching, they do not even ask the ascetic Gotama a question, how then will they refute him? Surely they request permission from the ascetic Gotama himself for the going forth from home into homelessness. The ascetic Gotama gives them the going forth. Having gone forth there, dwelling withdrawn, diligent, ardent, and resolute, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - in this very life, having realised by direct knowledge themselves, having attained, they dwell. They said thus: 'Indeed, friend, we were nearly lost, indeed, friend, we were nearly destroyed; for formerly, not being ascetics, we claimed to be ascetics, not being brahmins, we claimed to be brahmins, not being Worthy Ones, we claimed to be Worthy Ones. Now indeed we are ascetics, now indeed we are brahmins, now indeed we are Worthy Ones.' When I, friend, saw this fourth footprint in the ascetic Gotama, I came to the conclusion - 'The Blessed One is the perfectly Self-awakened One, well proclaimed by the Blessed One is the Teaching, the Community of the Blessed One's disciples is practicing well.'"

"When I, sir, saw these four footprints in the ascetic Gotama, I came to the conclusion - 'The Blessed One is the perfectly Self-awakened One, well proclaimed by the Blessed One is the Teaching, the Community of the Blessed One's disciples is practicing well.'"

290. When this was said, the brahmin Jāṇussoṇi, having descended from his all-white mare-drawn chariot, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, uttered an inspired utterance three times - "Homage to the Blessed One, the Worthy One, the Perfectly Self-awakened One; Homage to the Blessed One, the Worthy One, the Perfectly Self-awakened One; Homage to the Blessed One, the Worthy One, the Perfectly Self-awakened One. Perhaps we too might at some time or other meet together with that Master Gotama, perhaps there might be some friendly conversation!" Then the brahmin Jāṇussoṇi 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 Jāṇussoṇi reported to the Blessed One all the friendly conversation he had with the wandering ascetic Pilotika. When this was said, the Blessed One said this to the brahmin Jāṇussoṇi - "Brahmin, the simile of the elephant's footprint is not complete in detail to this extent. But, brahmin, listen to how the simile of the elephant's footprint is complete in detail, pay close attention, I will speak." "Yes, sir," the brahmin Jāṇussoṇi assented to the Blessed One. The Blessed One said this -

291. "Just as, brahmin, an elephant tracker might enter an elephant forest. He might see in the elephant forest a large elephant's footprint, long in length and broad in width. A skilled elephant tracker does not yet come to the conclusion - 'Surely, sir, this is a great elephant.' What is the reason for this? For there are indeed, brahmin, in the elephant forest she-elephants called dwarfs with large feet; this might be their footprint.

"He follows that. Following that, he sees in the elephant forest a large elephant's footprint, long in length and broad in width, and high scraping marks. A skilled elephant tracker does not yet come to the conclusion - 'Surely, sir, this is a great elephant.' What is the reason for this? For there are indeed, brahmin, in the elephant forest tall she-elephants called kāḷārikā with large feet; this might be their footprint.

"He follows that. Following that, he sees in the elephant forest a large elephant's footprint, long in length and broad in width, and high scraping marks, and high tusk slashes. A skilled elephant tracker does not yet come to the conclusion - 'Surely, sir, this is a great elephant.' What is the reason for this? For there are indeed, brahmin, in the elephant forest tall she-elephants called kaṇerukā with large feet; this might be their footprint.

"He follows that. Following that, he sees in the elephant forest a large elephant's footprint, long in length and broad in width, and high scraping marks, and high tusk slashes, and high broken branches. And he sees that elephant gone to the root of a tree or gone to the open air, or walking or standing or sitting or lying down. He comes to the conclusion - 'This is indeed that great elephant.'

"Just so, brahmin, here a Tathāgata arises in the world, a Worthy One, a Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One. He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. A householder, or a householder's son, or one reborn in some other family, hears that Teaching. Having heard that Teaching, he gains faith in the Tathāgata. Endowed with that acquisition of faith, he considers thus: 'The household life is confinement, a path of dust; going forth is the open air. It is not easy for one dwelling in a house to live the holy life that is completely perfect, completely pure, polished like a conch shell. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?' At a later time, having abandoned a small or a large mass of wealth, having abandoned a small or a large circle of relatives, he shaves off his hair and beard, puts on ochre robes, and goes forth from home into homelessness.

292. "Having thus gone forth, having attained the training and way of life of monks, having abandoned the killing of living beings, he abstains from killing living beings; with rod laid down, with knife laid down, one who has shame, compassionate, he dwells concerned for the welfare of all living beings.

"Having abandoned taking what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given. He dwells in purity through non-stealing.

"Having abandoned unchaste conduct, he lives the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice.

"Having abandoned false speech, he abstains from false speech; he speaks the truth, is devoted to truth, reliable, trustworthy, not a deceiver of the world.

"Having abandoned divisive speech, he abstains from divisive speech; having heard something here, he does not repeat it elsewhere to divide these people, or having heard something elsewhere, he does not repeat it here to divide those people. Thus he is one who reunites those who are divided, a promoter of those who are united, rejoicing in concord, delighting in concord, taking delight in concord, he is a speaker of words that create concord.

"Having abandoned harsh speech, he abstains from harsh speech. He speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people.

"Having abandoned idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching, speaks on the discipline; he speaks words worth treasuring, timely, reasonable, well-defined, connected with the goal.

293. "He abstains from damaging seed and plant life, he eats only one meal a day, abstaining from eating at night, abstaining from food at improper times, he abstains from watching dancing, singing, music and shows, he abstains from wearing garlands, using perfumes, cosmetics, ornaments and decorations, he abstains from using high and luxurious beds, he abstains from accepting gold and silver, he abstains from accepting raw grain, he abstains from accepting raw meat, he abstains from accepting women and girls, he abstains from accepting male and female slaves, he abstains from accepting goats and sheep, he abstains from accepting fowl and swine, he abstains from accepting elephants, cattle, horses and mares, he abstains from accepting fields and land, he abstains from running messages and errands, he abstains from buying and selling, he abstains from using false weights, false metals, and false measures, he abstains from cheating, deceiving, fraud and crooked dealings, he abstains from cutting, killing, imprisoning, highway robbery, plunder and violence.

294. "He is content with a robe for tending the body, with almsfood for tending the belly. Wherever he goes, he goes having taken only these with him. Just as a winged bird, wherever it flies, flies with its wings as its only burden, just so a monk is content with a robe for tending the body, with almsfood for tending the belly. Wherever he goes, he goes having taken only these with him. He, endowed with this noble aggregate of morality, experiences internally a blameless happiness.

295. He, having seen a form with the eye, is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the eye-faculty, he commits to restraint of the eye-faculty. Having heard a sound with the ear. Etc. Having smelled an odour with the nose. Having tasted a flavour with the tongue. Having touched a tangible object with the body. Having cognised a mental object with the mind, he is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the mind faculty, he commits to restraint of the mind faculty. He, endowed with this noble restraint of the faculties, experiences internally an untainted happiness.

He acts with full awareness when going forward and returning, acts with full awareness when looking ahead and looking aside, acts with full awareness when bending and stretching, acts with full awareness when wearing the double robe, bowl and robes, acts with full awareness when eating, drinking, chewing and tasting, acts with full awareness when defecating and urinating, acts with full awareness when walking, standing, sitting, sleeping, waking, speaking and remaining silent.

296. "He, endowed with this noble aggregate of morality, endowed with this noble restraint of the faculties, endowed with this noble mindfulness and full awareness, resorts to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw. He, after the meal, having returned from his alms round, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. He, having abandoned covetousness in the world, dwells with a mind free from covetousness; he purifies the mind of covetousness. Having abandoned anger and malice, he dwells with a mind free from ill-will, compassionate for the welfare of all living beings; he purifies the mind of anger and malice. Having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and fully aware; he purifies the mind of sloth and torpor. Having abandoned restlessness and remorse, he dwells unagitated, with a mind internally calmed; he purifies the mind of restlessness and remorse. Having abandoned sceptical doubt, he dwells as one who has crossed over doubt, without uncertainty regarding wholesome mental states; he purifies the mind of sceptical doubt.

297. "He, having abandoned these five mental hindrances, impurities of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. This too is called, brahmin, the Tathāgata's footprint, the Tathāgata's track, the Tathāgata's scratch. But the noble disciple does not yet come to the conclusion - 'The Blessed One is the perfectly Self-awakened One, well proclaimed by the Blessed One is the Teaching, the Community of the Blessed One's disciples is practicing well.'

"Furthermore, brahmin, with the subsiding of applied and sustained thought, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. This too is called, brahmin, etc. the Community of the Blessed One's disciples is practicing well.'

"Furthermore, brahmin, with the fading away of rapture, a monk dwells equanimous, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. This too is called, brahmin, etc. the Community of the Blessed One's disciples is practicing well.'

"Furthermore, brahmin, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. This too is called, brahmin, the Tathāgata's footprint, the Tathāgata's track, the Tathāgata's scratch. But the noble disciple does not yet come to the conclusion - 'The Blessed One is the perfectly Self-awakened One, well proclaimed by the Blessed One is the Teaching, the Community of the Blessed One's disciples is practicing well.'

298. "When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of recollecting past lives. He recollects manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he recollects manifold past lives. This too is called, brahmin, the Tathāgata's footprint, the Tathāgata's track, the Tathāgata's scratch. But the noble disciple does not yet come to the conclusion - 'The Blessed One is the perfectly Self-awakened One, well proclaimed by the Blessed One is the Teaching, the Community of the Blessed One's disciples is practicing well.'

"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of the passing away and rebirth of beings. With the divine eye, which is pure and surpasses the human, etc. he understands beings according to their actions. This too is called, brahmin, the Tathāgata's footprint, the Tathāgata's track, the Tathāgata's scratch. But the noble disciple does not yet come to the conclusion - 'The Blessed One is the perfectly Self-awakened One, well proclaimed by the Blessed One is the Teaching, the Community of the Blessed One's disciples is practicing well.'

299. "When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards the knowledge of the elimination of mental corruptions. He understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the practice leading to the cessation of suffering.' He understands as it really is: 'These are the mental corruptions'; he understands as it really is: 'This is the origin of mental corruptions'; he understands as it really is: 'This is the cessation of mental corruptions'; he understands as it really is: 'This is the practice leading to the cessation of mental corruptions.' This too is called, brahmin, the Tathāgata's footprint, the Tathāgata's track, the Tathāgata's scratch. But the noble disciple has not yet come to the conclusion, yet he comes to the conclusion - 'The Blessed One is the perfectly Self-awakened One, well proclaimed by the Blessed One is the Teaching, the Community of the Blessed One's disciples is practicing well.'

"For one knowing thus, seeing thus, the mind becomes liberated from the mental corruption of sensuality, the mind becomes liberated from the mental corruption of existence, the mind becomes liberated from the mental corruption of ignorance. When liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' This too is called, brahmin, the Tathāgata's footprint, the Tathāgata's track, the Tathāgata's scratch. To this extent indeed, brahmin, a noble disciple has come to the conclusion - 'The Blessed One is the perfectly Self-awakened One, well proclaimed by the Blessed One is the Teaching, the Community of the Blessed One's disciples is practicing well.' To this extent indeed, brahmin, the simile of the elephant's footprint is complete in detail."

When this was said, the brahmin Jāṇussoṇi said this to the Blessed One - "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 Discourse on the Shorter Simile of the Elephant's Footprint is concluded as seventh.

8. The Greater Discourse on the Simile of the Elephant's Footprint

300. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks assented to the Venerable Sāriputta. The Venerable Sāriputta said this - "Just as, friends, whatever kinds of footprints there are of living beings that walk on the ground, all of them are included in the elephant's footprint, the elephant's footprint is declared the foremost among them, that is to say, in terms of its greatness; just so, friends, whatever wholesome mental states there are, all of them are included in the four noble truths. In which four? In the noble truth of suffering, in the noble truth of the origin of suffering, in the noble truth of the cessation of suffering, in the noble truth of the practice leading to the cessation of suffering."

301. "And what, friends, is the noble truth of suffering? Birth is suffering, ageing is suffering, death is suffering, sorrow, lamentation, suffering, displeasure and anguish are suffering, not getting what one wishes for is also suffering; in brief, the five aggregates of clinging are suffering. And what, friends, are the five aggregates of clinging? That is: the aggregate of clinging to matter, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to activities, the aggregate of clinging to consciousness.

"And what, friends, is the aggregate of clinging to matter? The four primary elements and the materiality derived from the four primary elements.

"And what, friends, are the four primary elements? The solid element, the liquid element, the heat element, the air element.

302. "And what, friends, is the solid element? The solid element may be internal, may be external. And what, friends, is the internal solid element? Whatever internally, individually, is hard, solidified, grasped, as follows - head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, undigested food, excrement, or whatever else internally, individually, is hard, solidified, grasped. This is called, friends, the internal solid element. Now both the internal solid element and the external solid element are just the solid element. 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the solid element, one makes the mind dispassionate towards the solid element.

"There comes a time, friends, when the external liquid element becomes agitated. At that time the external solid element disappears. For that external solid element, friends, so great, impermanence will become known, the nature of destruction will become known, the nature of fall will become known, the nature of change will become known. What then of this body lasting for a moment, grasped by craving, as 'I' or 'mine' or 'I am'? For him there is simply nothing of that here.

"If, friends, others revile, abuse, irritate, and harass that monk, he thus understands - 'This unpleasant feeling born of ear-contact has arisen in me. And that is dependent, not independent. Dependent on what? Dependent on contact.' He sees that contact is impermanent, he sees that feeling is impermanent, he sees that perception is impermanent, he sees that activities are impermanent, he sees that consciousness is impermanent. His mind, with the element as its object, springs forward, becomes clear, becomes settled, becomes resolved.

"If, friends, others behave towards that monk with what is undesirable, unpleasant, disagreeable - with contact of hands, with contact of clods, with contact of sticks, with contact of knives. He thus understands: 'This body is of such a nature that in this body of such a nature, contacts of hands occur, contacts of clods occur, contacts of sticks occur, contacts of knives occur. But this was said by the Blessed One in the Simile of the Saw discourse - "Even if, monks, thieves of low behaviour were to cut off your limbs one by one with a two-handled saw, whoever would defile his mind on that account, he is not one who follows my teaching." My energy will be aroused and unsluggish, mindfulness will be established and unconfused, the body will be calm and not excited, the mind will be concentrated and fully focused. Now let contacts of hands occur on this body, let contacts of clods occur, let contacts of sticks occur, let contacts of knives occur, for this is how the teaching of the Buddhas is practised.'

"If, friends, for that monk thus recollecting the Buddha, thus recollecting the Teaching, thus recollecting the Community, equanimity based on the wholesome does not become established. He is stirred by that, he becomes anxious - 'It is a loss for me indeed, it is not a gain for me indeed, it is ill-gained for me indeed, it is not well-gained for me indeed, that for me thus recollecting the Buddha, thus recollecting the Teaching, thus recollecting the Community, equanimity based on the wholesome does not become established.' Just as, friends, a daughter-in-law, having seen her father-in-law, is stirred, becomes anxious; just so, friends, if for that monk thus recollecting the Buddha, thus recollecting the Teaching, thus recollecting the Community, equanimity based on the wholesome does not become established, he is stirred by that, he becomes anxious - 'It is a loss for me indeed, it is not a gain for me indeed, it is ill-gained for me indeed, it is not well-gained for me indeed, that for me thus recollecting the Buddha, thus recollecting the Teaching, thus recollecting the Community, equanimity based on the wholesome does not become established.' If, friends, for that monk thus recollecting the Buddha, thus recollecting the Teaching, thus recollecting the Community, equanimity based on the wholesome becomes established, he is delighted by that. To this extent too, friends, much has been accomplished by a monk.

303. "And what, friends, is the liquid element? The liquid element may be internal, may be external. And what, friends, is the internal liquid element? Whatever internally, individually, is liquid, having the nature of liquid, grasped, as follows - bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, synovic fluid, urine, or whatever else internally, individually, is liquid, having the nature of liquid, grasped - this is called, friends, the internal liquid element. Now both the internal liquid element and the external liquid element are just the liquid element. 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the liquid element, one makes the mind dispassionate towards the liquid element.

"There comes a time, friends, when the external liquid element becomes agitated. It carries away villages, carries away towns, carries away cities, carries away countries, carries away regions of countries. There comes a time, friends, when in the great ocean the waters recede one hundred yojanas, the waters recede two hundred yojanas, the waters recede three hundred yojanas, the waters recede four hundred yojanas, the waters recede five hundred yojanas, the waters recede six hundred yojanas, the waters recede seven hundred yojanas. There comes a time, friends, when in the great ocean the water stands at seven palm-tree depths, the water stands at six palm-tree depths, the water stands at five palm-tree depths, the water stands at four palm-tree depths, the water stands at three palm-tree depths, the water stands at two palm-tree depths, the water stands at one palm-tree depth. There comes a time, friends, when in the great ocean the water stands at seven man-heights, the water stands at six man-heights, the water stands at five man-heights, the water stands at four man-heights, the water stands at three man-heights, the water stands at two man-heights, the water stands at one man-height. There comes a time, friends, when in the great ocean the water stands at half a man-height, the water stands at waist-depth, the water stands at knee-depth, the water stands at ankle-depth. There comes a time, friends, when in the great ocean there is not even enough water to wet a finger-joint. For that external liquid element, friends, so great, impermanence will become known, the nature of destruction will become known, the nature of fall will become known, the nature of change will become known. What then of this body lasting for a moment, grasped by craving, as 'I' or 'mine' or 'I am'? For him there is simply nothing of that here. Etc. If, friends, for that monk thus recollecting the Buddha, thus recollecting the Teaching, thus recollecting the Community, equanimity based on the wholesome becomes established. He is delighted by that. To this extent too, friends, much has been accomplished by a monk.

304. "And what, friends, is the heat element? The heat element may be internal, may be external. And what, friends, is the internal heat element? Whatever internally, individually, is heat, having the nature of heat, grasped, as follows - that by which one is warmed, that by which one ages, that by which one is consumed, that by which what is eaten, drunk, chewed, and tasted is properly digested, or whatever else internally, individually, is heat, having the nature of heat, grasped - this is called, friends, the internal heat element. Now both the internal heat element and the external heat element are just the heat element. 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the heat element, one makes the mind dispassionate towards the heat element.

"There comes a time, friends, when the external heat element becomes agitated. It burns villages, burns towns, burns cities, burns countries, burns regions of countries. It comes to the edge of green vegetation, or the edge of a road, or the edge of a rock, or the edge of water, or a delightful piece of land, and being without fuel, it is extinguished. There comes a time, friends, when they seek fire even with a cock's feather or with strips of sinew. For that external heat element, friends, so great, impermanence will become known, the nature of destruction will become known, the nature of fall will become known, the nature of change will become known. What then of this body lasting for a moment, grasped by craving, as 'I' or 'mine' or 'I am'? For him there is simply nothing of that here. Etc. If, friends, for that monk thus recollecting the Buddha, thus recollecting the Teaching, thus recollecting the Community, equanimity based on the wholesome becomes established, he is delighted by that. To this extent too, friends, much has been accomplished by a monk.

305. "And what, friends, is the air element? The air element may be internal, may be external. And what, friends, is the internal air element? Whatever internally, individually, is air, having the nature of air, grasped, as follows - upward-moving winds, downward-moving winds, winds in the belly, winds in the abdomen, winds that course through the limbs, in-breath and out-breath, or whatever else internally, individually, is air, having the nature of air, grasped - this is called, friends, the internal air element. Now both the internal air element and the external air element are just the air element. 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the air element, one makes the mind dispassionate towards the air element.

"There comes a time, friends, when the external air element becomes agitated. It carries away villages, carries away towns, carries away cities, carries away countries, carries away regions of countries. There comes a time, friends, when in the last month of summer they seek wind with a palm-leaf fan or with a bellows, and even at the drip-edge grasses do not stir. For that external air element, friends, so great, impermanence will become known, the nature of destruction will become known, the nature of fall will become known, the nature of change will become known. What then of this body lasting for a moment, grasped by craving, as 'I' or 'mine' or 'I am'? For him there is simply nothing of that here.

"If, friends, others revile, abuse, irritate, and harass that monk. He thus understands: 'This unpleasant feeling born of ear-contact has arisen in me. And that is dependent, not independent. Dependent on what? Dependent on contact.' He sees that contact is impermanent, he sees that feeling is impermanent, he sees that perception is impermanent, he sees that activities are impermanent, he sees that consciousness is impermanent. His mind, with the element as its object, springs forward, becomes clear, becomes settled, becomes resolved.

"If, friends, others behave towards that monk with what is undesirable, unpleasant, disagreeable - with contact of hands, with contact of clods, with contact of sticks, with contact of knives. He thus understands: 'This body is of such a nature that in this body of such a nature, contacts of hands occur, contacts of clods occur, contacts of sticks occur, contacts of knives occur. But this was said by the Blessed One in the Simile of the Saw discourse: "Even if, monks, thieves of low behaviour were to cut off your limbs one by one with a two-handled saw. Whoever would defile his mind on that account, he is not one who follows my teaching." My energy will be aroused and unsluggish, mindfulness will be established and unconfused, the body will be calm and not excited, the mind will be concentrated and fully focused. Now let contacts of hands occur on this body, let contacts of clods occur, let contacts of sticks occur, let contacts of knives occur. For this is how the teaching of the Buddhas is practised.'

"If, friends, for that monk thus recollecting the Buddha, thus recollecting the Teaching, thus recollecting the Community, equanimity based on the wholesome does not become established. He is stirred by that, he becomes anxious - 'It is a loss for me indeed, it is not a gain for me indeed, it is ill-gained for me indeed, it is not well-gained for me indeed. That for me thus recollecting the Buddha, thus recollecting the Teaching, thus recollecting the Community, equanimity based on the wholesome does not become established.' Just as, friends, a daughter-in-law, having seen her father-in-law, is stirred, becomes anxious; just so, friends, if for that monk thus recollecting the Buddha, thus recollecting the Teaching, thus recollecting the Community, equanimity based on the wholesome does not become established. He is stirred by that, he becomes anxious - 'It is a loss for me indeed, it is not a gain for me indeed, it is ill-gained for me indeed, it is not well-gained for me indeed. That for me thus recollecting the Buddha, thus recollecting the Teaching, thus recollecting the Community, equanimity based on the wholesome does not become established.' If, friends, for that monk thus recollecting the Buddha, thus recollecting the Teaching, thus recollecting the Community, equanimity based on the wholesome becomes established, he is delighted by that. To this extent too, friends, much has been accomplished by a monk.

306. "Just as, friends, dependent on timber and dependent on creepers and dependent on grass and dependent on clay, space being enclosed, it goes by the term 'house'; just so, friends, dependent on bones and dependent on sinews and dependent on flesh and dependent on skin, space being enclosed, it goes by the term 'materiality.' Friends, when the internal eye is intact, but external forms do not come into range, and there is no corresponding attentiveness, then there is no manifestation of the corresponding section of consciousness. Friends, when the internal eye is intact, and external forms come into range, but there is no corresponding attentiveness, then there is no manifestation of the corresponding section of consciousness. But when, friends, the internal eye is intact, and external forms come into range, and there is corresponding attentiveness, thus there is the manifestation of the corresponding section of consciousness. Whatever materiality there is of one so constituted, that is included in the aggregate of clinging to materiality; whatever feeling there is of one so constituted, that is included in the aggregate of clinging to feeling; whatever perception there is of one so constituted, that is included in the aggregate of clinging to perception; whatever activities there are of one so constituted, those are included in the aggregate of clinging to activities; whatever consciousness there is of one so constituted, that is included in the aggregate of clinging to consciousness.

"He thus understands: 'Thus indeed there is the inclusion, the assemblage, the combination of these five aggregates of clinging. But this was said by the Blessed One - "Whoever sees dependent origination sees the Teaching; whoever sees the Teaching sees dependent origination." And these are dependently arisen, namely, the five aggregates of clinging. Whatever desire, attachment, attraction, holding regarding these five aggregates of clinging, that is the origin of suffering. Whatever removal of desire and lust, abandoning of desire and lust regarding these five aggregates of clinging, that is the cessation of suffering.' To this extent too, friends, much has been accomplished by a monk.

"Friends, when the internal ear is intact... etc. the nose is intact... the tongue is intact... the body is intact... the mind is intact, but external mental phenomena do not come into range, and there is no corresponding attentiveness, then there is no manifestation of the corresponding section of consciousness. Friends, when the internal mind is intact, and external mental phenomena come into range, but there is no corresponding attentiveness, then there is no manifestation of the corresponding section of consciousness. But when, friends, the internal mind is intact, and external mental phenomena come into range, and there is corresponding attentiveness, thus there is the manifestation of the corresponding section of consciousness. Whatever materiality there is of one so constituted, that is included in the aggregate of clinging to materiality; whatever feeling there is of one so constituted, that is included in the aggregate of clinging to feeling; whatever perception there is of one so constituted, that is included in the aggregate of clinging to perception; whatever activities there are of one so constituted, those are included in the aggregate of clinging to activities; whatever consciousness there is of one so constituted, that is included in the aggregate of clinging to consciousness. He thus understands: 'Thus indeed there is the inclusion, the assemblage, the combination of these five aggregates of clinging. But this was said by the Blessed One - "Whoever sees dependent origination sees the Teaching; whoever sees the Teaching sees dependent origination." And these are dependently arisen, namely, the five aggregates of clinging. Whatever desire, attachment, attraction, holding regarding these five aggregates of clinging, that is the origin of suffering. Whatever removal of desire and lust, abandoning of desire and lust regarding these five aggregates of clinging, that is the cessation of suffering.' To this extent too, friends, much has been accomplished by a monk."

This the Venerable Sāriputta said. Those monks, delighted, rejoiced in what the Venerable Sāriputta had said.

The Discourse on the Greater Simile of the Elephant's Footprint is concluded as eighth.

9. The Greater Discourse on the Simile of the Heartwood

307. Thus have I heard - 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 -

"Here, monks, a certain son of good family has gone forth with faith from home into homelessness - 'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering, perhaps the ending of this whole mass of suffering might be discerned.' He, having thus gone forth, brings into existence material gain, honour and fame. He, by that material gain, honour and fame, is delighted, his thought fulfilled. He, by that material gain, honour and fame, exalts himself and scoffs at others - 'I am one with material gain, honour and fame, but these other monks are unknown, of little influence.' He, by that material gain, honour and fame, becomes intoxicated, grows negligent, falls into heedlessness, and being heedless, dwells in suffering.

"Just as, monks, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having passed over the softwood, having passed over the bark, having passed over the outer bark, having cut off the branches and leaves, might depart taking them, thinking 'this is the substance.' A man with eyes, having seen him, might say thus - 'Indeed this good man did not know the substance, did not know the softwood, did not know the bark, did not know the outer bark, did not know the branches and leaves. Thus this good man, desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having passed over the softwood, having passed over the bark, having passed over the outer bark, having cut off the branches and leaves, departed taking them, thinking "this is the substance." And whatever should be done with the substance by means of the substance, that benefit he will not experience.' Just so, monks, here a certain son of good family has gone forth with faith from home into homelessness - 'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering, perhaps the ending of this whole might be discerned.' He, having thus gone forth, brings into existence material gain, honour and fame. He, by that material gain, honour and fame, is delighted, his thought fulfilled. He, by that material gain, honour and fame, exalts himself, scoffs at others - 'I am one with material gain, honour and fame, but these other monks are unknown, of little influence.' He, by that material gain, honour and fame, becomes intoxicated, grows negligent, falls into heedlessness, and being heedless, dwells in suffering. This is called, monks, a monk who has grasped the branches and leaves of the holy life; and by that he has reached the conclusion.

308. "Here again, monks, a certain son of good family has gone forth with faith from home into homelessness - 'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering, perhaps the ending of this whole mass of suffering might be discerned.' He, having thus gone forth, brings into existence material gain, honour and fame. He, by that material gain, honour and fame, is not delighted, his thought not fulfilled. He, by that material gain, honour and fame, does not exalt himself, does not scoff at others. He, by that material gain, honour and fame, does not become intoxicated, does not grow negligent, does not fall into heedlessness. Being diligent, he attains accomplishment in morality. He, by that accomplishment in morality, is delighted, his thought fulfilled. He, by that accomplishment in morality, exalts himself, scoffs at others - 'I am moral, of good character, but these other monks are immoral, of bad character.' He, by that accomplishment in morality, becomes intoxicated, grows negligent, falls into heedlessness, and being heedless, dwells in suffering.

"Just as, monks, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having passed over the softwood, having passed over the bark, having cut off the outer bark, might depart taking it, thinking 'this is the substance.' A man with eyes, having seen him, might say thus - 'Indeed this good man did not know the substance, did not know the softwood, did not know the bark, did not know the outer bark, did not know the branches and leaves. Thus this good man, desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having passed over the softwood, having passed over the bark, having cut off the outer bark, departed taking it, thinking "this is the substance"; and whatever should be done with the substance by means of the substance, that benefit he will not experience.'

309. "Here again, monks, a certain son of good family has gone forth with faith from home into homelessness - 'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering, perhaps the ending of this whole mass of suffering might be discerned.' He, having thus gone forth, brings into existence material gain, honour and fame. He, by that material gain, honour and fame, is not delighted, his thought not fulfilled. He, by that material gain, honour and fame, does not exalt himself, does not scoff at others. He, by that material gain, honour and fame, does not become intoxicated, does not grow negligent, does not fall into heedlessness, and being diligent, he attains accomplishment in morality. He, by that accomplishment in morality, is delighted, but his thought not fulfilled. He, by that accomplishment in morality, does not exalt himself, does not scoff at others. He, by that accomplishment in morality, does not become intoxicated, does not grow negligent, does not fall into heedlessness. Being diligent, he attains accomplishment in concentration. He, by that accomplishment in concentration, is delighted, his thought fulfilled. He, by that accomplishment in concentration, exalts himself, scoffs at others - 'I am concentrated, with fully focused mind, but these other monks are unconcentrated, with wandering minds.' He, by that accomplishment in concentration, becomes intoxicated, grows negligent, falls into heedlessness, and being heedless, dwells in suffering.

"Just so, monks, here a certain son of good family has gone forth with faith from home into homelessness - 'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering, perhaps the ending of this whole mass of suffering might be discerned.' He, having thus gone forth, brings into existence material gain, honour and fame. He, by that material gain, honour and fame, is not delighted, his thought not fulfilled. He, by that material gain, honour and fame, does not exalt himself, does not scoff at others. He, by that material gain, honour and fame, does not become intoxicated, does not grow negligent, does not fall into heedlessness, and being diligent, he attains accomplishment in morality. He, by that accomplishment in morality, is delighted, but his thought not fulfilled. He, by that accomplishment in morality, does not exalt himself, does not scoff at others. He, by that accomplishment in morality, does not become intoxicated, does not grow negligent, does not fall into heedlessness, and being diligent, he attains accomplishment in concentration. He, by that accomplishment in concentration, is delighted, his thought fulfilled. He, by that accomplishment in concentration, exalts himself, scoffs at others - 'I am concentrated, with fully focused mind, but these other monks are unconcentrated, with wandering minds.' He, by that accomplishment in concentration, becomes intoxicated, grows negligent, falls into heedlessness, and being heedless, dwells in suffering. This is called, monks, a monk who has grasped the bark of the holy life; and by that he has reached the conclusion.

310. "Here again, monks, a certain son of good family has gone forth with faith from home into homelessness - 'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering, perhaps the ending of this whole mass of suffering might be discerned.' He, having thus gone forth, brings into existence material gain, honour and fame. He, by that material gain, honour and fame, is not delighted, his thought not fulfilled. He, by that material gain, honour and fame, does not exalt himself, does not scoff at others. He, by that material gain, honour and fame, does not become intoxicated, does not grow negligent, does not fall into heedlessness. Being diligent, he attains accomplishment in morality. He, by that accomplishment in morality, is delighted, but his thought not fulfilled. He, by that accomplishment in morality, does not exalt himself, does not scoff at others. He, by that accomplishment in morality, does not become intoxicated, does not grow negligent, does not fall into heedlessness, and being diligent, he attains accomplishment in concentration. He, by that accomplishment in concentration, is delighted, but his thought not fulfilled. He, by that accomplishment in concentration, does not exalt himself, does not scoff at others. He, by that accomplishment in concentration, does not become intoxicated, does not grow negligent, does not fall into heedlessness, and being diligent, he attains knowledge and vision. He, by that knowledge and vision, is delighted, his thought fulfilled. He, by that knowledge and vision, exalts himself, scoffs at others - 'I dwell knowing and seeing. But these other monks dwell not knowing, not seeing.' He, by that knowledge and vision, becomes intoxicated, grows negligent, falls into heedlessness, and being heedless, dwells in suffering.

"Just as, monks, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having cut off the softwood, might depart taking it, thinking 'this is the substance.' A man with eyes, having seen him, might say thus - 'Indeed this good man did not know the substance, did not know the softwood, did not know the bark, did not know the outer bark, did not know the branches and leaves. Thus this good man, desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having cut off the softwood, departed taking it, thinking "this is the substance." And whatever should be done with the substance by means of the substance, that benefit he will not experience.' Just so, monks, here a certain son of good family has gone forth with faith from home into homelessness - 'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering, perhaps the ending of this whole mass of suffering might be discerned.' He, having thus gone forth, brings into existence material gain, honour and fame. He, by that material gain, honour and fame, is not delighted, his thought not fulfilled. He, by that material gain, honour and fame, does not exalt himself, does not scoff at others. He, by that material gain, honour and fame, does not become intoxicated, does not grow negligent, does not fall into heedlessness, and being diligent, he attains accomplishment in morality. He, by that accomplishment in morality, is delighted, but his thought not fulfilled. He, by that accomplishment in morality, does not exalt himself, does not scoff at others. He, by that accomplishment in morality, does not become intoxicated, does not grow negligent, does not fall into heedlessness, and being diligent, he attains accomplishment in concentration. He, by that accomplishment in concentration, is delighted, but his thought not fulfilled. He, by that accomplishment in concentration, does not exalt himself, does not scoff at others. He, by that accomplishment in concentration, does not become intoxicated, does not grow negligent, does not fall into heedlessness, and being diligent, he attains knowledge and vision. He, by that knowledge and vision, is delighted, his thought fulfilled. He, by that knowledge and vision, exalts himself, scoffs at others - 'I dwell knowing and seeing, but these other monks dwell not knowing, not seeing.' He, by that knowledge and vision, becomes intoxicated, grows negligent, falls into heedlessness, and being heedless, dwells in suffering. This is called, monks, a monk who has grasped the softwood of the holy life; and by that he has reached the conclusion.

311. "Here again, monks, a certain son of good family has gone forth with faith from home into homelessness - 'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering, perhaps the ending of this whole mass of suffering might be discerned.' He, having thus gone forth, brings into existence material gain, honour and fame. He, by that material gain, honour and fame, is not delighted, his thought not fulfilled. He, by that material gain, honour and fame, does not exalt himself, does not scoff at others. He, by that material gain, honour and fame, does not become intoxicated, does not grow negligent, does not fall into heedlessness, and being diligent, he attains accomplishment in morality. He, by that accomplishment in morality, is delighted, but his thought not fulfilled. He, by that accomplishment in morality, does not exalt himself, does not scoff at others. He, by that accomplishment in morality, does not become intoxicated, does not grow negligent, does not fall into heedlessness, and being diligent, he attains accomplishment in concentration. He, by that accomplishment in concentration, is delighted, but his thought not fulfilled. He, by that accomplishment in concentration, does not exalt himself, does not scoff at others. He, by that accomplishment in concentration, does not become intoxicated, does not grow negligent, does not fall into heedlessness, and being diligent, he attains knowledge and vision. He, by that knowledge and vision, is delighted, but his thought not fulfilled. He, by that knowledge and vision, does not exalt himself, does not scoff at others. He, by that knowledge and vision, does not become intoxicated, does not grow negligent, does not fall into heedlessness, and being diligent, he attains perpetual deliverance. This is impossible, monks, there is no chance, that that monk should fall away from that perpetual liberation.

"Just as, monks, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having cut off the substance itself, might depart taking it, knowing 'this is the substance.' A man with eyes, having seen him, might say thus - 'Indeed this good man knew the substance, knew the softwood, knew the bark, knew the outer bark, knew the branches and leaves. Thus this good man, desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having cut off the substance itself, departed taking it, knowing "this is the substance." And whatever should be done with the substance by means of the substance, that benefit he will experience.'

"Just so, monks, here a certain son of good family has gone forth with faith from home into homelessness - 'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering, perhaps the ending of this whole mass of suffering might be discerned.' He, having thus gone forth, brings into existence material gain, honour and fame. He, by that material gain, honour and fame, is not delighted, his thought not fulfilled. He, by that material gain, honour and fame, does not exalt himself, does not scoff at others. He, by that material gain, honour and fame, does not become intoxicated, does not grow negligent, does not fall into heedlessness, and being diligent, he attains accomplishment in morality. He, by that accomplishment in morality, is delighted, but his thought not fulfilled. He, by that accomplishment in morality, does not exalt himself, does not scoff at others. He, by that accomplishment in morality, does not become intoxicated, does not grow negligent, does not fall into heedlessness, and being diligent, he attains accomplishment in concentration. He, by that accomplishment in concentration, is delighted, but his thought not fulfilled. He, by that accomplishment in concentration, does not exalt himself, does not scoff at others. He, by that accomplishment in concentration, does not become intoxicated, does not grow negligent, does not fall into heedlessness, and being diligent, he attains knowledge and vision. He, by that knowledge and vision, is delighted, but his thought not fulfilled. He, by that knowledge and vision, does not exalt himself, does not scoff at others. He, by that knowledge and vision, does not become intoxicated, does not grow negligent, does not fall into heedlessness, and being diligent, he attains perpetual deliverance. This is impossible, monks, there is no chance, that that monk should fall away from that perpetual liberation.

"Thus indeed, monks, this holy life is not for the benefit of material gain, honour and fame, nor for the benefit of accomplishment in morality, nor for the benefit of accomplishment in concentration, nor for the benefit of knowledge and vision. But that which is this unshakeable liberation of mind, monks - this is the purpose of this holy life, monks, this is the substance, this is the final goal."

This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Discourse on the Greater Simile of the Heartwood is concluded as ninth.

10. The Shorter Discourse on the Simile of the Heartwood

312. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the brahmin Piṅgalakoccha 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 Piṅgalakoccha said this to the Blessed One - "These ascetics and brahmins, Master Gotama, who have followings, who have groups, who are teachers of groups, who are well-known, famous, founders of sects, highly honoured by many people, as follows - Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana, Sañcaya Belaṭṭhaputta, Nigaṇṭha Nāṭaputta - did all of them directly know according to their own acknowledgment, or did none of them directly know, or did some directly know and some not directly know?" "Enough, brahmin, let this be - did all of them directly know according to their own acknowledgment, or did none of them directly know, or did some directly know and some not directly know. I will teach you the Teaching, brahmin; listen to that, pay close attention, I will speak." "Yes, sir," the brahmin Piṅgalakoccha assented to the Blessed One. The Blessed One said this -

313. "Just as, brahmin, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having passed over the softwood, having passed over the bark, having passed over the outer bark, having cut off the branches and leaves, might depart taking them, thinking 'this is the substance.' A man with eyes, having seen him, might say thus - 'Indeed this good man did not know the substance, did not know the softwood, did not know the bark, did not know the outer bark, did not know the branches and leaves. Thus this good man, desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having passed over the softwood, having passed over the bark, having passed over the outer bark, having cut off the branches and leaves, departed taking them, thinking "this is the substance." And whatever should be done with the substance by means of the substance, that benefit he will not experience.'

314. "Or just as, brahmin, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having passed over the softwood, having passed over the bark, having cut off the outer bark, might depart taking it, thinking 'this is the substance.' A man with eyes, having seen him, might say thus - 'Indeed this good man did not know the substance, did not know the softwood, did not know the bark, did not know the outer bark, did not know the branches and leaves. Thus this good man, desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having passed over the softwood, having passed over the bark, having cut off the outer bark, departed taking it, thinking "this is the substance." And whatever should be done with the substance by means of the substance, that benefit he will not experience.'

315. "Or just as, brahmin, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having passed over the softwood, having cut off the bark, might depart taking it, thinking 'this is the substance.' A man with eyes, having seen him, might say thus - 'Indeed this good man did not know the substance, did not know the softwood, did not know the bark, did not know the outer bark, did not know the branches and leaves. Thus this good man, desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having passed over the softwood, having cut off the bark, departed taking it, thinking "this is the substance." And whatever should be done with the substance by means of the substance, that benefit he will not experience.'

316. "Or just as, brahmin, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having cut off the softwood, might depart taking it, thinking 'this is the substance.' A man with eyes, having seen him, might say thus - 'Indeed this good man did not know the substance, did not know the softwood, did not know the bark, did not know the outer bark, did not know the branches and leaves. Thus this good man, desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having cut off the softwood, departed taking it, thinking "this is the substance." And whatever should be done with the substance by means of the substance, that benefit he will not experience.'

317. "Or just as, brahmin, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having cut off the substance itself, might depart taking it, knowing 'this is the substance.' A man with eyes, having seen him, might say thus - 'Indeed this good man knew the substance, knew the softwood, knew the bark, knew the outer bark, knew the branches and leaves. Thus this good man, desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having cut off the substance itself, departed taking it, knowing "this is the substance." And whatever should be done with the substance by means of the substance, that benefit he will experience.'

318. "Just so, brahmin, here a certain person has gone forth with faith from home into homelessness - 'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering, perhaps the ending of this whole mass of suffering might be discerned.' He, having thus gone forth, brings into existence material gain, honour and fame. He, by that material gain, honour and fame, is delighted, his thought fulfilled. He, by that material gain, honour and fame, exalts himself, scoffs at others - 'I am one with material gain, honour and fame, but these other monks are unknown, of little influence.' And because of material gain, honour and fame, he does not generate desire for the realisation of those other things that are more superior and more sublime, he does not strive, and he is sluggish and lax. Just as, brahmin, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having passed over the softwood, having passed over the bark, having passed over the outer bark, having cut off the branches and leaves, departed taking them, thinking "this is the substance." And whatever should be done with the substance by means of the substance, that benefit he will not experience. I say this person is similar to that, brahmin.

319. "Here again, brahmin, a certain person has gone forth with faith from home into homelessness - 'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering, perhaps the ending of this whole mass of suffering might be discerned.' He, having thus gone forth, brings into existence material gain, honour and fame. He, by that material gain, honour and fame, is not delighted, his thought not fulfilled. He, by that material gain, honour and fame, does not exalt himself, does not scoff at others. And because of material gain, honour and fame, he generates desire for the realisation of those other things that are more superior and more sublime, he strives, and he is not sluggish and not lax. He attains accomplishment in morality. He, by that accomplishment in morality, is delighted, his thought fulfilled. He, by that accomplishment in morality, exalts himself, scoffs at others - 'I am moral, of good character, but these other monks are immoral, of bad character.' And because of accomplishment in morality, he does not generate desire for the realisation of those other things that are more superior and more sublime, he does not strive, and he is sluggish and lax. Just as, brahmin, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having passed over the softwood, having passed over the bark, having cut off the outer bark, departed taking it, thinking "this is the substance." And whatever should be done with the substance by means of the substance, that benefit he will not experience. I say this person is similar to that, brahmin.

320. "Here again, brahmin, a certain person has gone forth with faith from home into homelessness - 'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering, perhaps the ending of this whole mass of suffering might be discerned.' He, having thus gone forth, brings into existence material gain, honour and fame. He, by that material gain, honour and fame, is not delighted, his thought not fulfilled. He, by that material gain, honour and fame, does not exalt himself, does not scoff at others. And because of material gain, honour and fame, he generates desire for the realisation of those other things that are more superior and more sublime, he strives, and he is not sluggish and not lax. He attains accomplishment in morality. He, by that accomplishment in morality, is delighted, but his thought not fulfilled. He, by that accomplishment in morality, does not exalt himself, does not scoff at others. And because of accomplishment in morality, he generates desire for the realisation of those other things that are more superior and more sublime, he strives, and he is not sluggish and not lax. He attains accomplishment in concentration. He, by that accomplishment in concentration, is delighted, his thought fulfilled. He, by that accomplishment in concentration, exalts himself, scoffs at others - 'I am concentrated, with fully focused mind, but these other monks are unconcentrated, with wandering minds.' And because of accomplishment in concentration, he does not generate desire for the realisation of those other things that are more superior and more sublime, he does not strive, and he is sluggish and lax. Just as, brahmin, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having passed over the softwood, having cut off the bark, departed taking it, thinking "this is the substance." And whatever should be done with the substance by means of the substance, that benefit he will not experience. I say this person is similar to that, brahmin.

321. "Here again, brahmin, a certain person has gone forth with faith from home into homelessness - 'I am overcome by birth, by ageing, by death... etc. perhaps the ending of this whole might be discerned.' He, having thus gone forth, brings into existence material gain, honour and fame. He, by that material gain, honour and fame, is not delighted, his thought not fulfilled. He, by that material gain, honour and fame, does not exalt himself, does not scoff at others. And because of material gain, honour and fame, he generates desire for the realisation of those other things that are more superior and more sublime, he strives, and he is not sluggish and not lax. He attains accomplishment in morality. He, by that accomplishment in morality, is delighted, but his thought not fulfilled. He, by that accomplishment in morality, does not exalt himself, does not scoff at others. And because of accomplishment in morality, he generates desire for the realisation of those other things that are more superior and more sublime, he strives, and he is not sluggish and not lax. He attains accomplishment in concentration. He, by that accomplishment in concentration, is delighted, but his thought not fulfilled. He, by that accomplishment in concentration, does not exalt himself, does not scoff at others. And because of accomplishment in concentration, he generates desire for the realisation of those other things that are more superior and more sublime, he strives, and he is not sluggish and not lax. He attains knowledge and vision. He, by that knowledge and vision, is delighted, his thought fulfilled. He, by that knowledge and vision, exalts himself, scoffs at others - 'I dwell knowing and seeing, but these other monks dwell not knowing, not seeing.' And because of knowledge and vision, he does not generate desire for the realisation of those other things that are more superior and more sublime, he does not strive, and he is sluggish and lax. Just as, brahmin, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having passed over the substance, having cut off the softwood, departed taking it, thinking "this is the substance." And whatever should be done with the substance by means of the substance, that benefit he will not experience. I say this person is similar to that, brahmin.

322. "Here again, brahmin, a certain person has gone forth with faith from home into homelessness - 'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering, perhaps the ending of this whole mass of suffering might be discerned.' He, having thus gone forth, brings into existence material gain, honour and fame. He, by that material gain, honour and fame, is not delighted, his thought not fulfilled. He, by that material gain, honour and fame, does not exalt himself, does not scoff at others. And because of material gain, honour and fame, he generates desire for the realisation of those other things that are more superior and more sublime, he strives, and he is not sluggish and not lax. He attains accomplishment in morality. He, by that accomplishment in morality, is delighted, but his thought not fulfilled. He, by that accomplishment in morality, does not exalt himself, does not scoff at others. And because of accomplishment in morality, he generates desire for the realisation of those other things that are more superior and more sublime, he strives, and he is not sluggish and not lax. He attains accomplishment in concentration. He, by that accomplishment in concentration, is delighted, but his thought not fulfilled. He, by that accomplishment in concentration, does not exalt himself, does not scoff at others. And because of accomplishment in concentration, he generates desire for the realisation of those other things that are more superior and more sublime, he strives, and he is not sluggish and not lax. He attains knowledge and vision. He, by that knowledge and vision, is delighted, but his thought not fulfilled. He, by that knowledge and vision, does not exalt himself, does not scoff at others. And because of knowledge and vision, he generates desire for the realisation of those other things that are more superior and more sublime, he strives, and he is not sluggish and not lax.

323. "And what, brahmin, are the mental states that are more superior and more sublime than knowledge and vision? Here, brahmin, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. This too, brahmin, is a mental state that is more superior and more sublime than knowledge and vision.

"Furthermore, brahmin, with the subsiding of applied and sustained thought, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. This too, brahmin, is a mental state that is more superior and more sublime than knowledge and vision.

"Furthermore, brahmin, with the fading away of rapture, a monk dwells equanimous, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. This too, brahmin, is a mental state that is more superior and more sublime than knowledge and vision.

"Furthermore, brahmin, 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,' a monk enters and dwells in the plane of infinite space. This too, brahmin, is a mental state that is more superior and more sublime than knowledge and vision.

"Furthermore, brahmin, with the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite,' a monk enters and dwells in the plane of infinite consciousness. This too, brahmin, is a mental state that is more superior and more sublime than knowledge and vision.

"Furthermore, brahmin, with the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' a monk enters and dwells in the plane of nothingness. This too, brahmin, is a mental state that is more superior and more sublime than knowledge and vision.

"Furthermore, brahmin, with the complete transcendence of the plane of nothingness, a monk enters and dwells in the plane of neither-perception-nor-non-perception. This too, brahmin, is a mental state that is more superior and more sublime than knowledge and vision.

"Furthermore, brahmin, with the complete transcendence of the plane of neither-perception-nor-non-perception, a monk enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his mental corruptions are completely eliminated. This too, brahmin, is a mental state that is more superior and more sublime than knowledge and vision. These, brahmin, are the mental states that are more superior and more sublime than knowledge and vision.

324. "Just as, brahmin, a man desiring the substance, seeking the substance, wandering about in search of the substance, of a great tree standing with substance, having cut off the substance itself, departed taking it, knowing 'this is the substance.' And whatever should be done with the substance by means of the substance, that benefit he will experience. I say this person is similar to that, brahmin.

"Thus indeed, brahmin, this holy life is not for the benefit of material gain, honour and fame, nor for the benefit of accomplishment in morality, nor for the benefit of accomplishment in concentration, nor for the benefit of knowledge and vision. But that which is this unshakeable liberation of mind, brahmin - this is the purpose of this holy life, brahmin, this is the substance, this is the final goal."

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

The Discourse on the Shorter Simile of the Heartwood is concluded as tenth.

The Chapter on Similes is concluded as third.

Its summary:

Moḷiyaphagguna and Ariṭṭha by name, in the Blind Men's Grove, how many Puṇṇas, the Fodder;

The Heap, the She-elephant, the Great Elephant by name, the Simile of the Substance, and again Piṅgalakoccha.

4. The Greater Chapter on Pairs

1. The Shorter Discourse at Gosiṅga

325. Thus have I heard - On one occasion the Blessed One was dwelling at Nātikā in the brick house. Now at that time the Venerable Anuruddha and the Venerable Nandiya and the Venerable Kimila were dwelling in the Gosiṅga Sal-tree Wood. Then the Blessed One, in the evening, having emerged from seclusion, went to the Gosiṅga Sal-tree Wood. The grove-keeper saw the Blessed One coming from afar. Having seen the Blessed One, he said this - "Do not, ascetic, enter this grove. There are here three sons of good family dwelling intent on their own welfare. Do not cause them discomfort."

The Venerable Anuruddha heard the grove-keeper conversing with the Blessed One. Having heard, he said this to the grove-keeper - "Do not, friend grove-keeper, obstruct the Blessed One. Our Teacher, the Blessed One, has arrived." Then the Venerable Anuruddha approached the Venerable Nandiya and the Venerable Kimila; having approached, he said this to the Venerable Nandiya and the Venerable Kimila - "Come forth, venerable sirs, come forth, venerable sirs, our Teacher, the Blessed One, has arrived." Then the Venerable Anuruddha and the Venerable Nandiya and the Venerable Kimila went forward to meet the Blessed One - one received the Blessed One's bowl and robe, one prepared a seat, one set up water for washing the feet. The Blessed One sat down on the prepared seat. Having sat down, the Blessed One washed his feet. Those venerable ones too, having paid respect to the Blessed One, sat down to one side. To the Venerable Anuruddha seated to one side, the Blessed One said this -

326. "Is it bearable for you, Anuruddha, is it endurable, are you not troubled about almsfood?" "It is bearable, Blessed One, it is endurable, Blessed One; and we, venerable sir, are not troubled about almsfood." "But do you, Anuruddha, dwell in unity, being joyful, without contention, blended like milk and water, regarding one another with eyes of affection?" "Truly we, venerable sir, dwell in unity, being joyful, without contention, blended like milk and water, regarding one another with eyes of affection." "But in what way do you, Anuruddha, dwell in unity, being joyful, without contention, blended like milk and water, regarding one another with eyes of affection?" "Here, venerable sir, it occurs to me thus - 'It is a gain for me indeed, it is well-gained for me indeed, that I dwell together with such fellows in the holy life.' For me, venerable sir, towards these venerable ones, bodily action of friendliness is present both openly and in private; verbal action of friendliness is present both openly and in private; mental action of friendliness is present both openly and in private. It occurs to me, venerable sir, thus - 'What if I were to set aside my own mind and act according to the mind of these venerable ones.' So I, venerable sir, having set aside my own mind, act according to the mind of these venerable ones. For our bodies are indeed different, venerable sir, but our minds, methinks, are one."

The Venerable Nandiya also etc. The Venerable Kimila also said this to the Blessed One - "For me too, venerable sir, it occurs thus - 'It is a gain for me indeed, it is well-gained for me indeed, that I dwell together with such fellows in the holy life.' For me, venerable sir, towards these venerable ones, bodily action of friendliness is present both openly and in private, verbal action of friendliness is present both openly and in private, mental action of friendliness is present both openly and in private. It occurs to me, venerable sir, thus - 'What if I were to set aside my own mind and act according to the mind of these venerable ones.' So I, venerable sir, having set aside my own mind, act according to the mind of these venerable ones. For our bodies are indeed different, venerable sir, but our minds, methinks, are one."

"Thus indeed we, venerable sir, dwell in unity, being joyful, without contention, blended like milk and water, regarding one another with eyes of affection."

327. "Good, good, Anuruddha! But do you, Anuruddha, dwell diligent, ardent, and resolute?" "Truly we, venerable sir, dwell diligent, ardent, and resolute." "But in what way do you, Anuruddha, dwell diligent, ardent, and resolute?" "Here, venerable sir, among us whoever first returns from the village from almsfood, he prepares the seats, sets out drinking water and water for washing, sets out the slop basin. Whoever returns last from the village from almsfood, if there is leftover food, if he wishes he eats, if he does not wish he throws it away where there is little green vegetation, or drops it in water without living creatures. He sets in order the seats, sets in order the drinking water and water for washing, sets in order the slop basin, sweeps the refectory. Whoever sees the drinking water pot or the water pot for washing or the toilet water pot empty and hollow, he sets it up. If it is too heavy for him, having called a second by hand gesture, we set it up by joining hands, but we, venerable sir, do not on that account break into speech. And every five days we, venerable sir, sit together for the whole night in discussion on the Teaching. Thus indeed we, venerable sir, dwell diligent, ardent, and resolute."

328. "Good, good, Anuruddha! But is there, Anuruddha, for you who dwell thus diligent, ardent, and resolute, any attained super-human achievement, a distinction of knowledge and vision worthy of the noble ones, a comfortable abiding?" "How could there not be, venerable sir! Here we, venerable sir, whenever we wish, quite secluded from sensual pleasures, secluded from unwholesome mental states, enter and dwell in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. This, venerable sir, is for us who dwell diligent, ardent, and resolute, the attained super-human achievement, a distinction of knowledge and vision worthy of the noble ones, a comfortable abiding."

"Good, good, Anuruddha! But is there, Anuruddha, for the transcendence of this abiding, for the cessation of this abiding, any other attained super-human achievement, a distinction of knowledge and vision worthy of the noble ones, a comfortable abiding?" "How could there not be, venerable sir! Here we, venerable sir, whenever we wish, with the subsiding of applied and sustained thought, 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. For the transcendence of this abiding, venerable sir, for the cessation of this abiding, this is another attained super-human achievement, a distinction of knowledge and vision worthy of the noble ones, a comfortable abiding."

"Good, good, Anuruddha! But is there, Anuruddha, for the transcendence of this abiding, for the cessation of this abiding, any other attained super-human achievement, a distinction of knowledge and vision worthy of the noble ones, a comfortable abiding?" "How could there not be, venerable sir! Here we, venerable sir, whenever we wish, with the fading away of rapture, 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' - we enter and dwell in the third meditative absorption. For the transcendence of this abiding, venerable sir, for the cessation of this abiding, this is another attained super-human achievement, a distinction of knowledge and vision worthy of the noble ones, a comfortable abiding."

"Good, good, Anuruddha! But is there, Anuruddha, for the transcendence of this abiding, for the cessation of this abiding, any other attained super-human achievement, a distinction of knowledge and vision worthy of the noble ones, a comfortable abiding?" "How could there not be, venerable sir! Here we, venerable sir, whenever we wish, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, enter and dwell in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. For the transcendence of this abiding, venerable sir, for the cessation of this abiding, this is another attained super-human achievement, a distinction of knowledge and vision worthy of the noble ones, a comfortable abiding."

"Good, good, Anuruddha! But is there, Anuruddha, for the transcendence of this abiding, for the cessation of this abiding, any other attained super-human achievement, a distinction of knowledge and vision worthy of the noble ones, a comfortable abiding?" "How could there not be, venerable sir! Here we, venerable sir, whenever we wish, 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,' enter and dwell in the plane of infinite space. For the transcendence of this abiding, venerable sir, for the cessation of this abiding, this is another attained super-human achievement, a distinction of knowledge and vision worthy of the noble ones, a comfortable abiding."

"Good, good, Anuruddha! But is there, Anuruddha, for the transcendence of this abiding, for the cessation of this abiding, any other attained super-human achievement, a distinction of knowledge and vision worthy of the noble ones, a comfortable abiding?" "How could there not be, venerable sir! Here we, venerable sir, whenever we wish, with the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite,' enter and dwell in the plane of infinite consciousness. Etc. With the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' we enter and dwell in the plane of nothingness. Etc. With the complete transcendence of the plane of nothingness, we enter and dwell in the plane of neither-perception-nor-non-perception. For the transcendence of this abiding, venerable sir, for the cessation of this abiding, this is another attained super-human achievement, a distinction of knowledge and vision worthy of the noble ones, a comfortable abiding."

329. "Good, good, Anuruddha! But is there, Anuruddha, for the transcendence of this abiding, for the cessation of this abiding, any other attained super-human achievement, a distinction of knowledge and vision worthy of the noble ones, a comfortable abiding?" "How could there not be, venerable sir! Here we, venerable sir, whenever we wish, with the complete transcendence of the plane of neither-perception-nor-non-perception, enter and dwell in the cessation of perception and feeling, and having seen with wisdom, our mental corruptions are completely eliminated. For the transcendence of this abiding, venerable sir, for the cessation of this abiding, this is another attained super-human achievement, a distinction of knowledge and vision worthy of the noble ones, a comfortable abiding. And we, venerable sir, do not perceive any other comfortable abiding more superior or more sublime than this comfortable abiding." "Good, good, Anuruddha! There is no comfortable abiding more superior or more sublime than this comfortable abiding."

330. Then the Blessed One, having instructed, encouraged, inspired, and gladdened the Venerable Anuruddha and the Venerable Nandiya and the Venerable Kimila with a talk on the Teaching, rose from his seat and departed. Then the Venerable Anuruddha and the Venerable Nandiya and the Venerable Kimila, having accompanied the Blessed One, having turned back from there, the Venerable Nandiya and the Venerable Kimila said this to the Venerable Anuruddha - "Did we indeed report thus to the Venerable Anuruddha - 'We are obtainers of these and these abiding attainments,' that the Venerable Anuruddha declared in the presence of the Blessed One even up to the elimination of mental corruptions?" "The venerable ones did not indeed report thus to me - 'We are obtainers of these and these abiding attainments,' but the minds of the venerable ones were known to me, having encompassed them with my mind - 'These venerable ones are obtainers of these and these abiding attainments.' Deities also reported this matter to me - 'These venerable ones are obtainers of these and these abiding attainments.' That was declared by me when asked a question by the Blessed One."

331. Then the demon Dīgha Parajana approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, the demon Dīgha Parajana said this to the Blessed One - "It is a gain indeed, venerable sir, for the Vajjis, it is well-gained for the Vajji people, where the Tathāgata dwells, the Worthy One, the perfectly Self-awakened One, and these three sons of good family - the Venerable Anuruddha, and the Venerable Nandiya, and the Venerable Kimila." Having heard the sound of the demon Dīgha Parajana, the terrestrial gods proclaimed: "It is a gain indeed, friend, for the Vajjis, it is well-gained for the Vajji people, where the Tathāgata dwells, the Worthy One, the perfectly Self-awakened One, and these three sons of good family - the Venerable Anuruddha, and the Venerable Nandiya, and the Venerable Kimila." Having heard the sound of the terrestrial gods, the gods ruled by the four great kings... etc. the Thirty-three gods... etc. the Yāma gods... etc. the Tusita gods... etc. the Nimmānaratī gods... etc. the Paranimmitavasavattī gods... etc. the gods of Brahmā's company proclaimed: "It is a gain indeed, friend, for the Vajjis, it is well-gained for the Vajji people, where the Tathāgata dwells, the Worthy One, the perfectly Self-awakened One, and these three sons of good family - the Venerable Anuruddha, and the Venerable Nandiya, and the Venerable Kimila." Thus those venerable ones in that moment, in that instant, became known as far as the Brahmā world.

"So it is, Dīgha, so it is, Dīgha! Even from whatever family, Dīgha, these three sons of good family have gone forth from home into homelessness, if that family were to remember these three sons of good family with a gladdened mind, it would be for the welfare and happiness of that family for a long time. Even from whatever generation of families, Dīgha, these three sons of good family have gone forth from home into homelessness, if that generation of families were to remember these three sons of good family with a gladdened mind, it would be for the welfare and happiness of that generation of families for a long time. Even from whatever village, Dīgha, these three sons of good family have gone forth from home into homelessness, if that village were to remember these three sons of good family with a gladdened mind, it would be for the welfare and happiness of that village for a long time. Even from whatever market town, Dīgha, these three sons of good family have gone forth from home into homelessness, if that market town were to remember these three sons of good family with a gladdened mind, it would be for the welfare and happiness of that market town for a long time. Even from whatever city, Dīgha, these three sons of good family have gone forth from home into homelessness, if that city were to remember these three sons of good family with a gladdened mind, it would be for the welfare and happiness of that city for a long time. Even from whatever country, Dīgha, these three sons of good family have gone forth from home into homelessness, if that country were to remember these three sons of good family with a gladdened mind, it would be for the welfare and happiness of that country for a long time. If even all the warriors, Dīgha, were to remember these three sons of good family with gladdened minds, it would be for the welfare and happiness of all the warriors for a long time. If even all the brahmins, Dīgha... etc. if even all the merchants, Dīgha... etc. if even all the workers, Dīgha, were to remember these three sons of good family with gladdened minds, it would be for the welfare and happiness of all the workers for a long time. If even the world with its gods, Dīgha, with its Māras, with its Brahmās, the generation with its ascetics and brahmins, with its gods and humans, were to remember these three sons of good family with gladdened minds, 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. See, Dīgha, how far these three sons of good family have practised 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."

This is what the Blessed One said. Delighted, the demon Dīgha Parajana rejoiced in what the Blessed One had said.

The Discourse on the Shorter Gosinga is concluded as first.

2. The Greater Discourse at Gosiṅga

332. Thus have I heard - On one occasion the Blessed One was dwelling in the Gosiṅga Sal-tree Wood together with many well-known well-known elder disciples - with the Venerable Sāriputta and the Venerable Mahāmoggallāna and the Venerable Mahākassapa and the Venerable Anuruddha and the Venerable Revata and the Venerable Ānanda, and with other well-known well-known elder disciples. Then the Venerable Mahāmoggallāna, in the evening, having emerged from seclusion, approached the Venerable Mahākassapa; having approached, he said this to the Venerable Mahākassapa - "Come, friend Kassapa, let us approach the Venerable Sāriputta for the hearing of the Teaching." "Yes, friend," the Venerable Mahākassapa assented to the Venerable Mahāmoggallāna. Then the Venerable Mahāmoggallāna and the Venerable Mahākassapa and the Venerable Anuruddha approached the Venerable Sāriputta for the hearing of the Teaching. The Venerable Ānanda saw the Venerable Mahāmoggallāna and the Venerable Mahākassapa and the Venerable Anuruddha approaching the Venerable Sāriputta for the hearing of the Teaching. Having seen them, he approached the Venerable Revata; having approached, he said this to the Venerable Revata - "Those good persons are approaching the Venerable Sāriputta for the hearing of the Teaching, friend Revata. Come, friend Revata, let us approach the Venerable Sāriputta for the hearing of the Teaching." "Yes, friend," the Venerable Revata assented to the Venerable Ānanda. Then the Venerable Revata and the Venerable Ānanda approached the Venerable Sāriputta for the hearing of the Teaching.

333. The Venerable Sāriputta saw the Venerable Revata and the Venerable Ānanda coming from afar. Having seen them, he said this to the Venerable Ānanda - "Let the Venerable Ānanda come! Welcome to the Venerable Ānanda, the Blessed One's attendant, who keeps near the Blessed One! Delightful, friend Ānanda, is the Gosiṅga Sāla-tree Grove, the night is moonlit, the Sāla trees are in full bloom everywhere, divine, methinks, are the odours wafting around; by what kind of monk, friend Ānanda, would the Gosiṅga Sāla-tree Grove be adorned?" "Here, friend Sāriputta, a monk 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. He teaches the Teaching to the four assemblies with coherent phrases and sentences for the uprooting of the underlying tendencies. By such a monk, friend Sāriputta, would the Gosiṅga Sāla-tree Grove be adorned."

334. When this was said, the Venerable Sāriputta said this to the Venerable Revata - "The Venerable Ānanda has answered according to his own discernment, friend Revata. Now we ask the Venerable Revata about this - 'Delightful, friend Revata, is the Gosiṅga Sāla-tree Grove, the night is moonlit, the Sāla trees are in full bloom everywhere, divine, methinks, are the odours wafting around; by what kind of monk, friend Revata, would the Gosiṅga Sāla-tree Grove be adorned?'" "Here, friend Sāriputta, a monk delights in seclusion, is devoted to seclusion, is devoted internally to serenity of mind, with meditative absorption not neglected, endowed with insight, one who develops empty dwellings. By such a monk, friend Sāriputta, would the Gosiṅga Sāla-tree Grove be adorned."

335. When this was said, the Venerable Sāriputta said this to the Venerable Anuruddha - "The Venerable Revata has answered according to his own discernment, friend Anuruddha. Now we ask the Venerable Anuruddha about this - 'Delightful, friend Anuruddha, is the Gosiṅga Sāla-tree Grove, the night is moonlit, the Sāla trees are in full bloom everywhere, divine, methinks, are the odours wafting around; by what kind of monk, friend Anuruddha, would the Gosiṅga Sāla-tree Grove be adorned?'" "Here, friend Sāriputta, a monk with the divine eye, which is pure and surpasses the human, surveys a thousand worlds. Just as, friend Sāriputta, a man with eyes, having gone up to the upper terrace of an excellent mansion, might survey a thousand wheel-rims; just so, friend Sāriputta, a monk with the divine eye, which is pure and surpasses the human, surveys a thousand worlds. By such a monk, friend Sāriputta, would the Gosiṅga Sāla-tree Grove be adorned."

336. When this was said, the Venerable Sāriputta said this to the Venerable Mahākassapa - "The Venerable Anuruddha has answered according to his own discernment, friend Kassapa. Now we ask the Venerable Mahākassapa about this - 'Delightful, friend Kassapa, is the Gosiṅga Sāla-tree Grove, the night is moonlit, the Sāla trees are in full bloom everywhere, divine, methinks, are the odours wafting around; by what kind of monk, friend Kassapa, would the Gosiṅga Sāla-tree Grove be adorned?'" "Here, friend Sāriputta, a monk is himself a forest-dweller and speaks in praise of being a forest-dweller, he himself is an almsfood eater and speaks in praise of being an almsfood eater, he himself is a wearer of rag-robes and speaks in praise of being a wearer of rag-robes, he himself is a three-robe wearer and speaks in praise of being a three-robe wearer, he himself is of few wishes and speaks in praise of fewness of wishes, he himself is content and speaks in praise of contentment, he himself is secluded and speaks in praise of solitude, he himself is aloof from society and speaks in praise of aloofness from society, he himself is putting forth strenuous energy and speaks in praise of arousal of energy, he himself is accomplished in morality and speaks in praise of accomplishment in morality, he himself is accomplished in concentration and speaks in praise of accomplishment in concentration, he himself is accomplished in wisdom and speaks in praise of accomplishment in wisdom, he himself is accomplished in liberation and speaks in praise of accomplishment in liberation, he himself is accomplished in knowledge and vision of liberation and speaks in praise of accomplishment in knowledge and vision of liberation. By such a monk, friend Sāriputta, would the Gosiṅga Sāla-tree Grove be adorned."

337. When this was said, the Venerable Sāriputta said this to the Venerable Mahāmoggallāna - "The Venerable Mahākassapa has answered according to his own discernment, friend Moggallāna. Now we ask the Venerable Mahāmoggallāna about this - 'Delightful, friend Moggallāna, is the Gosiṅga Sāla-tree Grove, the night is moonlit, the Sāla trees are in full bloom everywhere, divine, methinks, are the odours wafting around; by what kind of monk, friend Moggallāna, would the Gosiṅga Sāla-tree Grove be adorned?'" "Here, friend Sāriputta, two monks discuss the higher teaching, they ask each other questions, when asked questions they answer each other, they do not falter, and their talk on the Teaching flows on. By such a monk, friend Sāriputta, would the Gosiṅga Sāla-tree Grove be adorned."

338. Then the Venerable Mahāmoggallāna said this to the Venerable Sāriputta - "It has been answered indeed, friend Sāriputta, by all of us each according to his own discernment. Now we ask the Venerable Sāriputta about this - 'Delightful, friend Sāriputta, is the Gosiṅga Sāla-tree Grove, the night is moonlit, the Sāla trees are in full bloom everywhere, divine, methinks, are the odours wafting around; by what kind of monk, friend Sāriputta, would the Gosiṅga Sāla-tree Grove be adorned?'" "Here, friend Moggallāna, a monk wields mastery over the mind, and the monk is not subject to the mastery of the mind. Whatever dwelling attainment he wishes to dwell in during the earlier period of the day, in that dwelling attainment he dwells during the earlier period of the day; whatever dwelling attainment he wishes to dwell in during the noon period of the day, in that dwelling attainment he dwells during the noon period of the day; whatever dwelling attainment he wishes to dwell in during the afternoon period of the day, in that dwelling attainment he dwells during the afternoon period of the day. Just as, friend Moggallāna, there might be a clothes-chest full of cloths of various colours belonging to a king or a king's chief minister. Whatever suit of garments he might wish to wear in the earlier period of the day, that very suit of garments he would wear in the earlier period of the day; whatever suit of garments he might wish to wear in the noon period of the day, that very suit of garments he would wear in the noon period of the day; whatever suit of garments he might wish to wear in the afternoon period of the day, that very suit of garments he would wear in the afternoon period of the day. Just so, friend Moggallāna, a monk wields mastery over the mind, and the monk is not subject to the mastery of the mind. Whatever dwelling attainment he wishes to dwell in during the earlier period of the day, in that dwelling attainment he dwells during the earlier period of the day; whatever dwelling attainment he wishes to dwell in during the noon period of the day, in that dwelling attainment he dwells during the noon period of the day; whatever dwelling attainment he wishes to dwell in during the afternoon period of the day, in that dwelling attainment he dwells during the afternoon period of the day. By such a monk, friend Moggallāna, would the Gosiṅga Sāla-tree Grove be adorned."

339. Then the Venerable Sāriputta said this to those venerable ones - "It has been answered indeed, friends, by all of us each according to his own discernment. Come, friends, let us go to where the Blessed One is; having approached, we will report this matter to the Blessed One. As the Blessed One answers us, so we will remember it." "Yes, friend," those venerable ones assented to the Venerable Sāriputta. Then those venerable ones approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Blessed One - "I saw, venerable sir, the Venerable Revata and the Venerable Ānanda coming from afar. Having seen them, I said this to the Venerable Ānanda - 'Let the Venerable Ānanda come! Welcome to the Venerable Ānanda, the Blessed One's attendant, who keeps near the Blessed One! Delightful, friend Ānanda, is the Gosiṅga Sāla-tree Grove, the night is moonlit, the Sāla trees are in full bloom everywhere, divine, methinks, are the odours wafting around; by what kind of monk, friend Ānanda, would the Gosiṅga Sāla-tree Grove be adorned?' When this was said, venerable sir, the Venerable Ānanda said this to me - 'Here, friend Sāriputta, a monk is very learned, remembering what has been learnt, etc. for the uprooting of the underlying tendencies. By such a monk, friend Sāriputta, would the Gosiṅga Sāla-tree Grove be adorned.'" "Good, good, Sāriputta! As Ānanda himself answering rightly would answer. For Ānanda, Sāriputta, 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. He teaches the Teaching to the four assemblies with coherent phrases and sentences for the uprooting of the underlying tendencies."

340. "When this was said, I, venerable sir, said this to the Venerable Revata - 'The Venerable Ānanda has answered according to his own discernment, friend Revata. Now we ask the Venerable Revata about this - delightful, friend Revata, is the Gosiṅga Sāla-tree Grove, the night is moonlit, the Sāla trees are in full bloom everywhere, divine, methinks, are the odours wafting around. By what kind of monk, friend Revata, would the Gosiṅga Sāla-tree Grove be adorned?' When this was said, venerable sir, the Venerable Revata said this to me - 'Here, friend Sāriputta, a monk delights in seclusion, is devoted to seclusion, is devoted internally to serenity of mind, with meditative absorption not neglected, endowed with insight, one who develops empty dwellings. By such a monk, friend Sāriputta, would the Gosiṅga Sāla-tree Grove be adorned.'" "Good, good, Sāriputta! Just as Revata himself, answering rightly, would answer. For Revata, Sāriputta, delights in seclusion, is devoted to seclusion, is devoted internally to serenity of mind, with meditative absorption not neglected, endowed with insight, one who develops empty dwellings."

341. "When this was said, I, venerable sir, said this to the Venerable Anuruddha - 'The Venerable Revata has answered, friend Anuruddha, etc. by what kind of monk, friend Anuruddha, would the Gosiṅga Sāla-tree Grove be adorned?' When this was said, venerable sir, the Venerable Anuruddha said this to me - 'Here, friend Sāriputta, a monk with the divine eye, which is pure and surpasses the human, surveys a thousand worlds. Just as, friend Sāriputta, a man with eyes etc. By such a monk, friend Sāriputta, would the Gosiṅga Sāla-tree Grove be adorned.'" "Good, good, Sāriputta, as would be rightly answered by Anuruddha himself answering rightly. For Anuruddha, Sāriputta, with the divine eye, which is pure and surpasses the human, surveys a thousand worlds."

342. "When this was said, I, venerable sir, said this to the Venerable Mahākassapa - 'The Venerable Anuruddha has answered according to his own discernment, friend Kassapa. Now we ask the Venerable Mahākassapa about this - etc. by what kind of monk, friend Kassapa, would the Gosiṅga Sāla-tree Grove be adorned?' When this was said, venerable sir, the Venerable Mahākassapa said this to me - 'Here, friend Sāriputta, a monk is himself a forest-dweller and speaks in praise of being a forest-dweller, he himself is an almsfood eater - etc. he himself is a wearer of rag-robes - etc. he himself is a three-robe wearer - etc. he himself is of few wishes - etc. he himself is content - etc. he himself is secluded - etc. he himself is aloof from society - etc. he himself is putting forth strenuous energy - etc. he himself is accomplished in morality - etc. he himself is accomplished in concentration - etc. he himself is accomplished in wisdom - he himself is accomplished in liberation - he himself is accomplished in knowledge and vision of liberation and speaks in praise of accomplishment in knowledge and vision of liberation. By such a monk, friend Sāriputta, would the Gosiṅga Sāla-tree Grove be adorned.'" "Good, good, Sāriputta! Just as Kassapa himself would rightly answer when answering rightly. For Kassapa, Sāriputta, is himself a forest-dweller and speaks in praise of being a forest-dweller, he himself is an almsfood eater and speaks in praise of being an almsfood eater, he himself is a wearer of rag-robes and speaks in praise of being a wearer of rag-robes, he himself is a three-robe wearer and speaks in praise of being a three-robe wearer, he himself is of few wishes and speaks in praise of fewness of wishes, he himself is content and speaks in praise of contentment, he himself is secluded and speaks in praise of solitude, he himself is aloof from society and speaks in praise of aloofness from society, he himself is putting forth strenuous energy and speaks in praise of arousal of energy, he himself is accomplished in morality and speaks in praise of accomplishment in morality, he himself is accomplished in concentration and speaks in praise of accomplishment in concentration, he himself is accomplished in wisdom and speaks in praise of accomplishment in wisdom, he himself is accomplished in liberation and speaks in praise of accomplishment in liberation, he himself is accomplished in knowledge and vision of liberation and speaks in praise of accomplishment in knowledge and vision of liberation."

343. "When this was said, I, venerable sir, said this to the Venerable Mahāmoggallāna - 'The Venerable Mahākassapa has answered according to his own discernment, friend Moggallāna. Now we ask the Venerable Mahāmoggallāna about this - etc. by what kind of monk, friend Moggallāna, would the Gosiṅga Sāla-tree Grove be adorned?' When this was said, venerable sir, the Venerable Mahāmoggallāna said this to me - 'Here, friend Sāriputta, two monks discuss the higher teaching. They ask each other questions, when asked questions they answer each other, they do not falter, and their talk on the Teaching flows on. By such a monk, friend Sāriputta, would the Gosiṅga Sāla-tree Grove be adorned.'" "Good, good, Sāriputta, as would be rightly answered by Moggallāna himself answering rightly. For Moggallāna, Sāriputta, is one who preaches the Teaching."

344. When this was said, the Venerable Mahāmoggallāna said this to the Blessed One - "Then I, venerable sir, said this to the Venerable Sāriputta - 'It has been answered indeed, friend Sāriputta, by all of us each according to his own discernment. Now we ask the Venerable Sāriputta about this - Delightful, friend Sāriputta, is the Gosiṅga Sāla-tree Grove, the night is moonlit, the Sāla trees are in full bloom everywhere, divine, methinks, are the odours wafting around. By what kind of monk, friend Sāriputta, would the Gosiṅga Sāla-tree Grove be adorned?' When this was said, venerable sir, the Venerable Sāriputta said this to me - 'Here, friend Moggallāna, a monk wields mastery over the mind, and the monk is not subject to the mastery of the mind. Whatever dwelling attainment he wishes to dwell in during the earlier period of the day, in that dwelling attainment he dwells during the earlier period of the day; whatever dwelling attainment he wishes to dwell in during the noon period of the day, in that dwelling attainment he dwells during the noon period of the day; whatever dwelling attainment he wishes to dwell in during the afternoon period of the day, in that dwelling attainment he dwells during the afternoon period of the day. Just as, friend Moggallāna, there might be a clothes-chest full of cloths of various colours belonging to a king or a king's chief minister. Whatever suit of garments he might wish to wear in the earlier period of the day, that very suit of garments he would wear in the earlier period of the day; whatever suit of garments he might wish to wear in the noon period of the day, that very suit of garments he would wear in the noon period of the day; whatever suit of garments he might wish to wear in the afternoon period of the day, that very suit of garments he would wear in the afternoon period of the day. Just so, friend Moggallāna, a monk wields mastery over the mind, and the monk is not subject to the mastery of the mind. Whatever dwelling attainment he wishes to dwell in during the earlier period of the day, in that dwelling attainment he dwells during the earlier period of the day; whatever dwelling attainment he wishes to dwell in during the noon period of the day, in that dwelling attainment he dwells during the noon period of the day; whatever dwelling attainment he wishes to dwell in during the afternoon period of the day, in that dwelling attainment he dwells during the afternoon period of the day. By such a monk, friend Moggallāna, would the Gosiṅga Sāla-tree Grove be adorned.'" "Good, good, Moggallāna! As Sāriputta himself, rightly answering, would answer. For Sāriputta, Moggallāna, wields mastery over the mind, and Sāriputta is not subject to the mastery of the mind. Whatever dwelling attainment he wishes to dwell in during the earlier period of the day, in that dwelling attainment he dwells during the earlier period of the day; whatever dwelling attainment he wishes to dwell in during the noon period of the day, in that dwelling attainment he dwells during the noon period of the day; whatever dwelling attainment he wishes to dwell in during the afternoon period of the day, in that dwelling attainment he dwells during the afternoon period of the day."

345. When this was said, the Venerable Sāriputta said this to the Blessed One - "Whose statement, venerable sir, was well spoken?" "All of yours, Sāriputta, was well spoken in a way. But listen to me too as to by what kind of monk the Gosiṅga Sāla-tree Grove would be adorned. Here, Sāriputta, a monk, after the meal, having returned from his alms round, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him - 'I will not break this cross-legged posture until my mind is liberated from the mental corruptions by non-clinging.' By such a monk, Sāriputta, would the Gosiṅga Sāla-tree Grove be adorned."

This is what the Blessed One said. Those venerable ones, delighted, rejoiced in what the Blessed One had said.

The Discourse on the Greater Gosinga is concluded as second.

3. The Greater Discourse on the Cowherd

346. 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, a cowherd possessed of eleven factors is incapable of looking after a herd of cattle and making it prosper. Which eleven? Here, monks, a cowherd does not know form, is not skilled in characteristics, does not remove fly eggs, does not dress wounds, does not make smoke, does not know the ford, does not know what has been drunk, does not know the path, is not skilled in pastures, and is one who milks dry. Those bulls who are fathers of the herd, leaders of the herd, he does not honour with extra veneration. Monks, a cowherd possessed of these eleven factors is incapable of looking after a herd of cattle and making it prosper. Just so, monks, a monk possessed of eleven qualities is incapable of attaining growth, increase, and expansion in this Teaching and discipline. Which eleven? Here, monks, a monk does not know form, is not skilled in characteristics, does not remove fly eggs, does not dress wounds, does not make smoke, does not know the ford, does not know what has been drunk, does not know the path, is not skilled in pastures, and is one who milks dry. Those monks who are elders, of long standing, long gone forth, fathers of the Community, leaders of the Community, he does not honour with extra veneration.

347. "And how, monks, is a monk one who does not know form? Here, monks, a monk does not understand as it really is that whatever form, all form, is 'the four primary elements and the materiality derived from the four primary elements'. Thus, monks, a monk does not know form.

"And how, monks, is a monk not skilled in characteristics? Here, monks, a monk does not understand as it really is that 'the fool is characterised by action, the wise one is characterised by action'. Thus, monks, a monk is not skilled in characteristics.

"And how, monks, is a monk not one who removes fly eggs? Here, monks, a monk accepts an arisen sensual thought, does not abandon it, does not dispel it, does not put an end to it, does not bring it to obliteration. An arisen thought of anger... etc. an arisen thought of violence... etc. Whatever evil unwholesome mental states have arisen, he accepts them, does not abandon them, does not dispel them, does not put an end to them, does not bring them to obliteration. Thus, monks, a monk is not one who removes fly eggs.

"And how, monks, is a monk not one who dresses wounds? Here, monks, a monk, having seen a form with the eye, is one who grasps at signs, one who grasps at features. Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he does not proceed to restrain it, he does not guard the eye-faculty, he does not commit to restraint of the eye-faculty. Having heard a sound with the ear. Etc. Having smelled an odour with the nose... etc... Having tasted a flavour with the tongue... etc... Having touched a tangible object with the body... etc... Having cognised a mental object with the mind, he is one who grasps at signs, one who grasps at features. Since, if he were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he does not proceed to restrain it, he does not guard the mind faculty, he does not commit to restraint of the mind faculty. Thus, monks, a monk is not one who dresses wounds.

"And how, monks, is a monk not one who makes smoke? Here, monks, a monk is not one who teaches the Teaching in detail to others as he has heard it, as he has learned it. Thus, monks, a monk is not one who makes smoke.

"And how, monks, does a monk not know the ford? Here, monks, a monk does not approach from time to time those monks who are very learned, who have learnt the collections, who are bearers of the Teaching, bearers of the monastic discipline, bearers of the matrices, and does not question, does not inquire - 'How is this, venerable sir? What is the meaning of this?' Those venerable ones do not open up what is not opened up for him, do not make clear what is not made clear, and do not dispel doubt regarding the various phenomena that are grounds for doubt. Thus, monks, a monk does not know the ford.

"And how, monks, does a monk not know what has been drunk? Here, monks, a monk, when the Teaching and discipline proclaimed by the Tathāgata is being taught, does not obtain inspiration regarding the meaning, does not obtain inspiration regarding the Teaching, does not obtain gladness connected with the Teaching. Thus, monks, a monk does not know what has been drunk.

"And how, monks, does a monk not know the path? Here, monks, a monk does not understand as it really is the noble eightfold path. Thus, monks, a monk does not know the path.

"And how, monks, is a monk not skilled in pastures? Here, monks, a monk does not understand as it really is the four establishments of mindfulness. Thus, monks, a monk is not skilled in pastures.

"And how, monks, is a monk one who milks dry? Here, monks, faithful householders invite a monk, bringing requisites of robes, almsfood, lodging and medicine for the sick, and there the monk does not know moderation in accepting. Thus, monks, a monk is one who milks dry.

"And how, monks, is a monk one who does not honour with extra veneration those monks who are elders, of long standing, long gone forth, fathers of the Community, leaders of the Community? Here, monks, a monk does not establish bodily action of friendliness towards those monks who are elders, of long standing, long gone forth, fathers of the Community, leaders of the Community, both openly and in private; he does not establish verbal action of friendliness both openly and in private; he does not establish mental action of friendliness both openly and in private. Thus, monks, a monk is one who does not honour with extra veneration those monks who are elders, of long standing, long gone forth, fathers of the Community, leaders of the Community.

"Monks, a monk possessed of these eleven qualities is incapable of attaining growth, increase, and expansion in this Teaching and discipline.

348. "Monks, a cowherd possessed of eleven factors is capable of looking after a herd of cattle and making it prosper. Which eleven? Here, monks, a cowherd knows form, is skilled in characteristics, removes fly eggs, dresses wounds, makes smoke, knows the ford, knows what has been drunk, knows the path, is skilled in pastures, and is one who milks with a remainder. Those bulls who are fathers of the herd, leaders of the herd, he honours with extra veneration. Monks, a cowherd possessed of these eleven factors is capable of looking after a herd of cattle and making it prosper. Just so, monks, a monk possessed of eleven qualities is capable of attaining growth, increase, and expansion in this Teaching and discipline. Which eleven? Here, monks, a monk knows form, is skilled in characteristics, removes fly eggs, dresses wounds, makes smoke, knows the ford, knows what has been drunk, knows the path, is skilled in pastures, and is one who milks with a remainder. Those monks who are elders, of long standing, long gone forth, fathers of the Community, leaders of the Community, he honours with extra veneration.

349. "And how, monks, is a monk one who knows form? Here, monks, a monk understands as it really is that whatever form, all form, is 'the four primary elements and the materiality derived from the four primary elements'. Thus, monks, a monk is one who knows form.

"And how, monks, is a monk skilled in characteristics? Here, monks, a monk understands as it really is that 'the fool is characterised by action, the wise one is characterised by action'. Thus, monks, a monk is skilled in characteristics.

"And how, monks, is a monk one who removes fly eggs? Here, monks, a monk does not accept an arisen sensual thought, he abandons it, dispels it, puts an end to it, brings it to obliteration. An arisen thought of anger... etc. an arisen thought of violence... etc. Whatever evil unwholesome mental states have arisen, he does not accept them, he abandons them, dispels them, puts an end to them, brings them to obliteration. Thus, monks, a monk is one who removes fly eggs.

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

"And how, monks, is a monk one who makes smoke? Here, monks, a monk is one who teaches the Teaching in detail to others as he has heard it, as he has learned it. Thus, monks, a monk is one who makes smoke.

"And how, monks, does a monk know the ford? Here, monks, a monk approaches from time to time those monks who are very learned, who have learnt the collections, who are bearers of the Teaching, bearers of the monastic discipline, bearers of the matrices, and questions, inquires - 'How is this, venerable sir? What is the meaning of this?' Those venerable ones open up what is not opened up for him, make clear what is not made clear, and dispel doubt regarding the various phenomena that are grounds for doubt. Thus, monks, a monk knows the ford.

"And how, monks, does a monk know what has been drunk? Here, monks, a monk, when the Teaching and discipline proclaimed by the Tathāgata is being taught, obtains inspiration regarding the meaning, obtains inspiration regarding the Teaching, obtains gladness connected with the Teaching. Thus, monks, a monk knows what has been drunk.

"And how, monks, does a monk know the path? Here, monks, a monk understands as it really is the noble eightfold path. Thus, monks, a monk knows the path.

"And how, monks, is a monk skilled in pastures? Here, monks, a monk understands as it really is the four establishments of mindfulness. Thus, monks, a monk is skilled in pastures.

"And how, monks, is a monk one who milks with a remainder? Here, monks, faithful householders invite a monk, bringing requisites of robes, almsfood, lodging and medicine for the sick. There the monk knows moderation in accepting. Thus, monks, a monk is one who milks with a remainder.

"And how, monks, is a monk one who honours with extra veneration those monks who are elders, of long standing, long gone forth, fathers of the Community, leaders of the Community? Here, monks, a monk establishes bodily action of friendliness towards those monks who are elders, of long standing, long gone forth, fathers of the Community, leaders of the Community, both openly and in private; he establishes verbal action of friendliness both openly and in private; he establishes mental action of friendliness both openly and in private. Thus, monks, a monk is one who honours with extra veneration those monks who are elders, of long standing, long gone forth, fathers of the Community, leaders of the Community.

"Monks, a monk possessed of these eleven qualities is capable of attaining growth, increase, and expansion in this Teaching and discipline."

This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Discourse on the Greater Cowherd is concluded as third.

4. The Shorter Discourse on the Cowherd

350. Thus have I heard - On one occasion the Blessed One was dwelling among the Vajjis at Ukkacelā on the bank of the river Ganges. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"Once upon a time, monks, a Magadhan cowherd, lacking in wisdom, in the last month of the rains, in the autumn season, without examining the near shore of the river Ganges, without examining the far shore, made the cattle cross over at an unsuitable ford to the northern shore towards the Videhas. Then, monks, the cattle, having gone round in circles in the middle of the river Ganges in the stream, fell into calamity and disaster right there. What is the reason for this? Because that Magadhan cowherd, monks, lacking in wisdom, in the last month of the rains, in the autumn season, without examining the near shore of the river Ganges, without examining the far shore, made the cattle cross over at an unsuitable ford to the northern shore towards the Videhas. Just so, monks, whatever ascetics or brahmins who are unskilled regarding this world, unskilled regarding the other world, unskilled regarding Māra's realm, unskilled regarding what is not Māra's realm, unskilled regarding Death's realm, unskilled regarding what is not Death's realm, those who will think them worth listening to and believing, that will be for their harm and suffering for a long time.

351. "Once upon a time, monks, a Magadhan cowherd, wise by nature, in the last month of the rains, in the autumn season, having examined the near shore of the river Ganges, having examined the far shore, made the cattle cross over at a suitable ford to the northern shore towards the Videhas. He first made cross those bulls who were fathers of the herd, leaders of the herd. They, cutting across the stream of the Ganges, went safely to the far shore. Then he made cross the strong cattle and the cattle to be tamed. They too, cutting across the stream of the Ganges, went safely to the far shore. Then he made cross the big calves, male and female. They too, cutting across the stream of the Ganges, went safely to the far shore. Then he made cross the small calves, lean and weak. They too, cutting across the stream of the Ganges, went safely to the far shore. Once upon a time, monks, a young calf, just born at that very moment, floating along drawn by respect for its mother, it too, cutting across the stream of the Ganges, went safely to the far shore. What is the reason for this? Because that Magadhan cowherd, monks, wise by nature, in the last month of the rains, in the autumn season, having examined the near shore of the river Ganges, having examined the far shore, made the cattle cross over at a suitable ford to the northern shore towards the Videhas. Just so, monks, whatever ascetics or brahmins who are skilled regarding this world, skilled regarding the other world, skilled regarding Māra's realm, skilled regarding what is not Māra's realm, skilled regarding Death's realm, skilled regarding what is not Death's realm, those who will think them worth listening to and believing, that will be for their welfare and happiness for a long time.

352. "Just as, monks, those bulls who are fathers of the herd, leaders of the herd, cutting across the stream of the Ganges, went safely to the far shore, even so, monks, those monks who are Worthy Ones, who have eliminated the mental corruptions, who have lived the holy life, who have done what was to be done, who have laid down the burden, who have attained their own welfare, who have completely destroyed the fetter of becoming, who are completely liberated through final knowledge, they, cutting across the stream of Māra, have gone safely to the far shore.

"Just as those, monks, strong cattle and cattle to be tamed, cutting across the stream of the Ganges, went safely to the far shore, even so, monks, those monks who, with the utter elimination of the five lower mental fetters, are ones of spontaneous birth, attaining final nibbāna there, not subject to return from that world, they too, cutting across the stream of Māra, will go safely to the far shore.

"Just as those, monks, big calves, male and female, cutting across the stream of the Ganges, went safely to the far shore, even so, monks, those monks who, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, are once-returners, who, having come to this world only once more, will make an end of suffering, they too, cutting across the stream of Māra, will go safely to the far shore.

"Just as those, monks, calves, lean and weak, cutting across the stream of the Ganges, went safely to the far shore, even so, monks, those monks who, with the utter elimination of the three mental fetters, are stream-enterers, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment, they too, cutting across the stream of Māra, will go safely to the far shore.

"Just as that, monks, young calf, just born at that very moment, floating along drawn by respect for its mother, cutting across the stream of the Ganges, went safely to the far shore, even so, monks, those monks who are followers of the Teaching, who are faith-followers, they too, cutting across the stream of Māra, will go safely to the far shore.

"But I, monks, am skilled regarding this world, skilled regarding the other world, skilled regarding Māra's realm, skilled regarding what is not Māra's realm, skilled regarding Death's realm, skilled regarding what is not Death's realm. Those who will think me worth listening to and believing, monks, that will be for their welfare and happiness for a long time."

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this -

"This world and the other world, have been well proclaimed by one who knows;

And what is reached by Māra, and what is not reached by Death.

"Having directly known the whole world, the Self-awakened One, understanding,

Has opened the door to the Deathless, secure for the attainment of Nibbāna.

"The stream of the Evil One has been cut, demolished, rendered useless;

Be abundant in gladness, you have attained security, monks."

The Discourse on the Shorter Cowherd is concluded as fourth.

5. The Shorter Discourse to Saccaka

353. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Now at that time Saccaka, the son of a Jain, was dwelling at Vesālī, a debater, one who claimed to be wise, highly honoured by many people. He spoke thus in the assembly at Vesālī - "I do not see any ascetic or brahmin, one who has a following, who has a group, who is a teacher of a group, even one claiming to be a Worthy One, a perfectly Self-awakened One, who, having engaged in debate with me, would not tremble, would not shake, would not quake, from whose armpits sweat would not pour forth. Even if I were to engage in debate with a senseless post, that post, having been engaged in debate by me, would tremble, would shake, would quake. What then to say of a human being?"

Then the Venerable Assaji, having dressed in the earlier period of the day, taking his bowl and robe, entered Vesālī for almsfood. Saccaka, the son of a Jain, walking up and down for leg exercise at Vesālī, wandering about, saw the Venerable Assaji coming from afar. Having seen him, he approached the Venerable Assaji; having approached, he exchanged friendly greetings with the Venerable Assaji. Having concluded the pleasant and memorable talk, he stood to one side. Standing to one side, Saccaka, the son of a Jain, said this to the Venerable Assaji - "But how, friend Assaji, does the ascetic Gotama train disciples, and what kind of instruction from the ascetic Gotama is frequently given to his disciples?" "Thus indeed, Aggivessana, the Blessed One trains disciples, and this kind of instruction from the Blessed One is frequently given to his disciples - 'Materiality, monks, is impermanent, feeling is impermanent, perception is impermanent, activities are impermanent, consciousness is impermanent. Materiality, monks, is non-self, feeling is non-self, perception is non-self, activities are non-self, consciousness is non-self. All activities are impermanent, all phenomena are non-self.' Thus indeed, Aggivessana, the Blessed One trains disciples, and this kind of instruction from the Blessed One is frequently given to his disciples." "Indeed, friend Assaji, we have heard something unfit to hear, that we have heard the ascetic Gotama speaks thus. Perhaps we might at some time or other meet together with that Master Gotama, perhaps there might be some friendly conversation, perhaps we might dissuade him from that evil wrong view."

354. Now at that time about five hundred Licchavis were assembled in the assembly hall on some business. Then Saccaka, the son of a Jain, approached those Licchavis; having approached, he said this to those Licchavis - "Let the venerable Licchavis come forth, let the venerable Licchavis come forth, today I will have a friendly conversation with the ascetic Gotama. If the ascetic Gotama takes a stand with me as a certain well-known disciple, the monk named Assaji, took a stand with me, just as a strong man might seize a long-haired ram by the hair and drag it towards him, drag it away, and drag it back and forth, just so I will drag the ascetic Gotama back and forth in debate. Just as a strong brewer's workman, having thrown a large brewer's straining basket into a deep water pool, might seize it by the corners and drag it towards him, drag it away, and drag it back and forth, just so I will drag the ascetic Gotama back and forth in debate. Just as a strong brewer's mixer, having seized a strainer by the corners, might shake it down, shake it up, and beat it out, just so I will shake down, shake up, and beat out the ascetic Gotama in debate. Just as a sixty-year-old elephant, having plunged into a deep pond, plays the game called hemp-washing, just so I, methinks, will play the game of hemp-washing with the ascetic Gotama. Let the venerable Licchavis come forth, let the venerable Licchavis come forth, today I will have a friendly conversation with the ascetic Gotama." Thereupon some Licchavis said thus - "Will the ascetic Gotama refute Saccaka, the son of a Jain, or will Saccaka, the son of a Jain, refute the ascetic Gotama?" Some Licchavis said thus - "What manner of being is this Saccaka, the son of a Jain, that he will refute the Blessed One? Rather, the Blessed One will refute Saccaka, the son of a Jain." Then Saccaka, the son of a Jain, surrounded by about five hundred Licchavis, approached the Great Wood, to the Pinnacled Hall.

355. Now at that time several monks were walking up and down in the open air. Then Saccaka, the son of a Jain, approached those monks; having approached, he said this to those monks - "Where, good sirs, is that Master Gotama dwelling now? For we wish to see that Master Gotama." "This, Aggivessana, is the Blessed One, having plunged into the Great Wood, seated for the day's abiding at the foot of a certain tree." Then Saccaka, the son of a Jain, together with a great assembly of Licchavis, having plunged into the Great Wood, 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. Those Licchavis too, some having paid respect to the Blessed One, sat down to one side; some exchanged friendly greetings with the Blessed One, and having concluded the pleasant and memorable talk, sat down to one side. Some, having extended joined palms in salutation towards the Blessed One, sat down to one side; some, having announced their name and clan in the presence of the Blessed One, sat down to one side; some, remaining silent, sat down to one side.

356. Seated to one side, Saccaka, the son of a Jain, said this to the Blessed One - "I would ask Master Gotama a certain point, if Master Gotama gives me permission for the answering of a question." "Ask, Aggivessana, whatever you wish." "But how does Master Gotama train disciples, and what kind of instruction from Master Gotama is frequently given to his disciples?" "Thus indeed, Aggivessana, I train disciples, and this kind of instruction from me is frequently given to my disciples - 'Materiality, monks, is impermanent, feeling is impermanent, perception is impermanent, activities are impermanent, consciousness is impermanent. Materiality, monks, is non-self, feeling is non-self, perception is non-self, activities are non-self, consciousness is non-self. All activities are impermanent, all phenomena are non-self.' Thus indeed, Aggivessana, I train disciples, and this kind of instruction from me is frequently given to my disciples."

"A simile occurs to me, Master Gotama." "Let it occur to you, Aggivessana," said the Blessed One.

"Just as, Master Gotama, whatever seed-plants and growing plants attain growth, increase, and expansion, all of them do so in dependence on earth, established upon earth. Thus these seed-plants and growing plants attain growth, increase, and expansion. Or just as, Master Gotama, whatever activities requiring strength are done, all of them are done in dependence on earth, established upon earth. Thus these activities requiring strength are done. Just so indeed, Master Gotama, a male person whose self is materiality, established upon materiality, generates merit or demerit; a male person whose self is feeling, established upon feeling, generates merit or demerit; a male person whose self is perception, established upon perception, generates merit or demerit; a male person whose self is activities, established upon activities, generates merit or demerit; a male person whose self is consciousness, established upon consciousness, generates merit or demerit."

"Do you not, Aggivessana, speak thus - 'Materiality is my self, feeling is my self, perception is my self, activities are my self, consciousness is my self'?" "Indeed, Master Gotama, I speak thus - 'Materiality is my self, feeling is my self, perception is my self, activities are my self, consciousness is my self,' and so does this great populace."

"What will this great populace do for you, Aggivessana? Come now, Aggivessana, unravel your own doctrine." "Indeed, Master Gotama, I speak thus - 'Materiality is my self, feeling is my self, perception is my self, activities are my self, consciousness is my self.'"

357. "If so, Aggivessana, I will ask you a question about this very matter. As it pleases you, so you should answer it. What do you think, Aggivessana, would a noble king, anointed on the head, have authority in his own kingdom - to execute those who deserve execution, to fine those who deserve fining, to banish those who deserve banishment, just as King Pasenadi of Kosala, or just as King Ajātasattu Vedehiputta of Magadha?" "He would have authority, Master Gotama, a noble king, anointed on the head, in his own kingdom - to execute those who deserve execution, to fine those who deserve fining, to banish those who deserve banishment, just as King Pasenadi of Kosala, or just as King Ajātasattu Vedehiputta of Magadha. For indeed, Master Gotama, even these communities and groups - as follows, the Vajjis and the Mallas - have authority in their own kingdoms - to execute those who deserve execution, to fine those who deserve fining, to banish those who deserve banishment. How much more then a noble king, anointed on the head, just as King Pasenadi of Kosala, or just as King Ajātasattu Vedehiputta of Magadha? He would have authority, Master Gotama, and he deserves to have authority."

"What do you think, Aggivessana, when you speak thus - 'Materiality is my self,' do you have authority over that materiality - 'Let my materiality be thus, let my materiality not be thus'?" When this was said, Saccaka, the son of a Jain, remained silent. For the second time the Blessed One said this to Saccaka, the son of a Jain - "What do you think, Aggivessana, when you speak thus - 'Materiality is my self,' do you have authority over that materiality - 'Let my materiality be thus, let my materiality not be thus'?" For the second time Saccaka, the son of a Jain, remained silent. Then the Blessed One said this to Saccaka, the son of a Jain - "Answer now, Aggivessana, now is not the time for your silence. Whoever, Aggivessana, when asked a reasonable question by the Tathāgata up to the third time does not answer, right here his head will split into seven pieces."

Now at that time the demon Vajirapāṇī, having taken up an iron thunderbolt, blazing, in flames, aglow, stood in the sky above Saccaka, the son of a Jain - 'If this Saccaka, the son of a Jain, when asked a reasonable question by the Blessed One up to the third time, does not answer, right here I will split his head into seven pieces.' Now both the Blessed One and Saccaka, the son of a Jain, saw that demon Vajirapāṇī. Then Saccaka, the son of a Jain, frightened, agitated, with hair standing on end, sought shelter in the Blessed One himself, sought a rock cell in the Blessed One himself, sought refuge in the Blessed One himself, and said this to the Blessed One - "Let Master Gotama ask me, I will answer."

358. "What do you think, Aggivessana, when you speak thus - 'Materiality is my self,' do you have authority over that materiality - 'Let my materiality be thus, let my materiality not be thus'?" "No indeed, Master Gotama."

"Pay attention, Aggivessana; having paid attention, Aggivessana, answer. Your latter statement does not connect with your former, nor your former with your latter. What do you think, Aggivessana, when you speak thus - 'Feeling is my self,' do you have authority over that feeling - 'Let my feeling be thus, let my feeling not be thus'?" "No indeed, Master Gotama."

"Pay attention, Aggivessana; having paid attention, Aggivessana, answer. Your latter statement does not connect with your former, nor your former with your latter. What do you think, Aggivessana, when you speak thus - 'Perception is my self,' do you have authority over that perception - 'Let my perception be thus, let my perception not be thus'?" "No indeed, Master Gotama."

"Pay attention, Aggivessana; having paid attention, Aggivessana, answer. Your latter statement does not connect with your former, nor your former with your latter. What do you think, Aggivessana, when you speak thus - 'Activities are my self,' do you have authority over those activities - 'Let my activities be thus, let my activities not be thus'?" "No indeed, Master Gotama."

"Pay attention, Aggivessana; having paid attention, Aggivessana, answer. Your latter statement does not connect with your former, nor your former with your latter. What do you think, Aggivessana, when you speak thus - 'Consciousness is my self,' do you have authority over that consciousness - 'Let my consciousness be thus, let my consciousness not be thus'?" "No indeed, Master Gotama."

"Pay attention, Aggivessana; having paid attention, Aggivessana, answer. Your latter statement does not connect with your former, nor your former with your latter. What do you think, Aggivessana, is materiality permanent or impermanent?" "Impermanent, Master Gotama." "But what is impermanent, is that suffering or happiness?" "Suffering, Master Gotama." "But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?" "No indeed, Master Gotama."

"What do you think, Aggivessana, is feeling... etc. perception... etc. activities... etc. What do you think, Aggivessana, is consciousness permanent or impermanent?" "Impermanent, Master Gotama." "But what is impermanent, is that suffering or happiness?" "Suffering, Master Gotama." "But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?" "No indeed, Master Gotama."

"What do you think, Aggivessana, would one who clings to suffering, has reached suffering, is attached to suffering, who regards suffering thus: 'This is mine, this I am, this is my self' - would he himself fully understand suffering, or would he dwell having utterly eliminated suffering?" "How could that be, Master Gotama? No indeed, Master Gotama."

"What do you think, Aggivessana, this being so, are you not one who clings to suffering, has reached suffering, is attached to suffering, who regards suffering - 'This is mine, this I am, this is my self'?" "How could it not be so, Master Gotama? So it is, Master Gotama."

359. "Just as, Aggivessana, a man desiring the substance, seeking the substance, wandering about in search of the substance, having taken a sharp axe, might enter a forest. There he might see a great plantain trunk, upright, young, without a fruit-bud core. He might cut it at the root, having cut it at the root he might cut it at the top, having cut it at the top he might unroll the leaf-sheaths. There, unrolling the leaf-sheaths, he would not find even the soft wood, whence the substance? Just so you, Aggivessana, being cross-questioned by me, being pressed for reasons, being admonished regarding your own doctrine, are empty, hollow, defeated. But this speech was spoken by you, Aggivessana, in the assembly at Vesālī - 'I do not see any ascetic or brahmin, one who has a following, who has a group, who is a teacher of a group, even one claiming to be a Worthy One, a perfectly Self-awakened One, who, having engaged in debate with me, would not tremble, would not shake, would not quake, from whose armpits sweat would not pour forth. Even if I were to engage in debate with a senseless post, that post, having been engaged in debate by me, would tremble, would shake, would quake. What then to say of a human being?' But for you, Aggivessana, some drops of sweat released from your forehead, having penetrated through your upper robe, have settled on the ground. But for me, Aggivessana, there is no sweat on my body at present." Thus the Blessed One uncovered his golden-coloured body in that assembly. When this was said, Saccaka, the son of a Jain, sat silent, downcast, with drooping shoulders, face cast down, brooding, without response.

360. Then Dummukha, the Licchavi's son, having understood that Saccaka, the son of a Jain, had become silent, downcast, with drooping shoulders, with face cast down, pondering, bewildered, said this to the Blessed One - "A simile occurs to me, Blessed One." "Let it occur to you, Dummukha," said the Blessed One. "Just as, venerable sir, not far from a village or a town there might be a pond. In it there might be a crab. Then, venerable sir, several boys or girls, having gone out from that village or town, might approach that pond; having approached, having plunged into that pond, having pulled that crab out of the water, they might set it on dry ground. Whatever claw, venerable sir, that crab might extend, that very claw those boys or girls would cut, break, and smash with a stick or a potsherd. Thus indeed, venerable sir, that crab, with all its claws cut, broken, and smashed, would be incapable of descending again into that pond, just as before. Just so, venerable sir, whatever wrigglings, contortions, and struggles of Saccaka, the son of a Jain, all those have been cut, broken, and smashed by the Blessed One; and now, venerable sir, Saccaka, the son of a Jain, is incapable of approaching the Blessed One again, that is to say, with the intention of debate." When this was said, Saccaka, the son of a Jain, said this to Dummukha, the Licchavi's son - "Wait, Dummukha, wait, Dummukha! We are not consulting with you; here we are consulting with Master Gotama.

361. "Let that stand, Master Gotama, the speech of ours and of the many other ascetics and brahmins. Methinks it was mere idle talk. But in what respect does a disciple of Master Gotama become one who follows the teaching, one who accepts exhortation, one who has crossed over doubt, one who has gone beyond uncertainty, one who has attained self-confidence, one not relying on others, dwelling in the Teacher's instruction?" "Here, Aggivessana, my disciple, whatever materiality, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, all materiality - 'This is not mine, this I am not, this is not my self' - thus he sees this as it really is with right wisdom; whatever feeling... etc. whatever perception... etc. whatever activities... etc. whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, all consciousness - 'This is not mine, this I am not, this is not my self' - thus he sees this as it really is with right wisdom. To this extent indeed, Aggivessana, my disciple becomes one who follows the teaching, one who accepts exhortation, one who has crossed over doubt, one who has gone beyond uncertainty, one who has attained self-confidence, one not relying on others, dwelling in the Teacher's instruction."

"But in what respect, Master Gotama, is a monk a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge?" "Here, Aggivessana, a monk, whatever materiality, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, all materiality - 'This is not mine, this I am not, this is not my self' - having seen this as it really is with right wisdom, is liberated by non-clinging; whatever feeling... etc. whatever perception... etc. whatever activities... etc. whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, all consciousness - 'This is not mine, this I am not, this is not my self' - having seen this as it really is with right wisdom, is liberated by non-clinging. To this extent indeed, Aggivessana, a monk is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge. A monk with mind thus liberated, Aggivessana, is endowed with three unsurpassed things - unsurpassed vision, unsurpassed practice, unsurpassed liberation. A monk with mind thus liberated, Aggivessana, honours, respects, reveres, and venerates the Tathāgata alone - 'That Blessed One is enlightened, he teaches the Teaching for enlightenment; that Blessed One is tamed, he teaches the Teaching for taming; that Blessed One is peaceful, he teaches the Teaching for peace; that Blessed One has crossed over, he teaches the Teaching for crossing over; that Blessed One has attained final Nibbāna, he teaches the Teaching for final Nibbāna.'"

362. When this was said, Saccaka, the son of a Jain, said this to the Blessed One - "We ourselves, Master Gotama, are destroyers of virtue, we are reckless, we who imagined that Master Gotama could be assailed in debate. For there might be, Master Gotama, safety for a man having approached a furious elephant, but there would never be safety for a man having approached Master Gotama. For there might be, Master Gotama, safety for a man having approached a blazing mass of fire, but there would never be safety for a man having approached Master Gotama. For there might be, Master Gotama, safety for a man having approached a venomous snake with terrible poison, but there would never be safety for a man having approached Master Gotama. We ourselves, Master Gotama, are destroyers of virtue, we are reckless, we who imagined that Master Gotama could be assailed in debate. May Master Gotama consent to accept a meal from me tomorrow together with the Community of monks." The Blessed One consented by silence.

363. Then Saccaka, the son of a Jain, having understood the Blessed One's consent, addressed those Licchavis - "Let the venerable Licchavis hear me, the ascetic Gotama has been invited by me for tomorrow together with the Community of monks. Therefore bring me whatever you would consider suitable." Then those Licchavis, after that night had passed, brought to Saccaka, the son of a Jain, about five hundred dishes of boiled rice as a food offering. Then the son of a Jain, having had superior solid and soft food prepared at his own park, announced the time to the Blessed One - "It is time, Master Gotama, the meal is ready." Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, approached the park of Saccaka, the son of a Jain; having approached, he sat down on the prepared seat together with the Community of monks. Then Saccaka, the son of a Jain, with his own hand satisfied and served the Community of monks headed by the Buddha with superior solid and soft food. Then Saccaka, the son of a Jain, when the Blessed One had finished eating and had removed his hand from the bowl, having taken a certain low seat, sat down to one side. Seated to one side, Saccaka, the son of a Jain, said this to the Blessed One - "Whatever merit and great merit there is in this gift, Master Gotama, may that be for the happiness of the donors." "Whatever, Aggivessana, comes to one worthy of offerings such as yourself, who is not free from lust, not free from hate, not free from delusion, that will be for the donors. Whatever, Aggivessana, comes to one worthy of offerings such as myself, who is without lust, without hate, without delusion, that will be for you."

The Discourse on the Shorter Saccaka is concluded as fifth.

6. The Greater Discourse to Saccaka

364. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Now at that time the Blessed One, in the earlier period of the day, was well dressed, and taking his bowl and robe, was wishing to enter Vesālī for almsfood. Then Saccaka, the son of a Jain, walking up and down for leg exercise, wandering about, approached the Great Wood, to the Pinnacled Hall. The Venerable Ānanda saw Saccaka, the son of a Jain, coming from afar. Having seen the Blessed One, he said this - "This Saccaka, the son of a Jain, venerable sir, is coming, a debater, one who claims to be wise, highly honoured by many people. He, venerable sir, desires to disparage the Buddha, desires to disparage the Community, desires to disparage the Community. It would be good, venerable sir, if the Blessed One would sit down for a moment, out of compassion." The Blessed One sat down on the prepared seat. Then Saccaka, the son of a Jain, approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One, and having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, Saccaka, the son of a Jain, said this to the Blessed One -

365. "There are, Master Gotama, some ascetics and brahmins who dwell devoted to the pursuit of bodily development, but not to mental development. For they, Master Gotama, experience bodily painful feeling. Once in the past, Master Gotama, when one was touched by bodily painful feeling, there would be stiffening of the thighs, the heart would burst, hot blood would gush from the mouth, and one would reach madness and derangement of the mind. For him, Master Gotama, this mind follows the body, it is subject to the body's control. What is the reason for this? Because of the undeveloped mind. But there are, Master Gotama, some ascetics and brahmins who dwell devoted to the pursuit of mental development, but not to bodily development. For they, Master Gotama, experience mental painful feeling. Once in the past, Master Gotama, when one was touched by mental painful feeling, there would be stiffening of the thighs, the heart would burst, hot blood would gush from the mouth, and one would reach madness and derangement of the mind. For him, Master Gotama, this body follows the mind, it is subject to the mind's control. What is the reason for this? Because of the undeveloped body. This occurs to me, Master Gotama: 'Certainly the disciples of Master Gotama dwell devoted to the pursuit of mental development, but not to bodily development.'"

366. "But how have you, Aggivessana, heard of bodily development?" "As follows - Nanda Vaccha, Kisa Saṃkicca, Makkhali Gosāla - these, Master Gotama, are naked ascetics, of loose habits, licking their hands, not ones who come when asked 'Come, venerable sir,' not ones who stop when asked 'Stop, venerable sir,' they do not accept food brought to them, nor food specifically prepared for them, nor an invitation. They do not accept food from the mouth of a pot, they do not accept food from the mouth of a bowl, nor across a threshold where a goat stands, nor across a stick, nor across a pestle, nor from two eating together, nor from a pregnant woman, nor from a nursing woman, nor from a woman who has gone among men, nor from where food has been collected, nor where a dog is standing by, nor where flies are swarming, they do not drink fish, nor meat, nor liquor, nor fermented drink, nor rice-water. They are one-house men taking one morsel, or two-house men taking two morsels, etc. or seven-house men taking seven morsels. They sustain themselves with one small dish of food, they sustain themselves with two small dishes of food, etc. they sustain themselves with seven small dishes of food. They take food once a day, they take food once every two days, etc. they take food once every seven days. Thus they dwell devoted to the practice of eating food in rotation even up to half a month."

"But do they, Aggivessana, sustain themselves with just that much?" "No indeed, Master Gotama. Sometimes, Master Gotama, they eat excellent excellent solid foods, they eat excellent excellent meals, they taste excellent excellent delicacies, they drink excellent excellent beverages. They make this body gain strength, they make it grow, they make it fat."

"What, Aggivessana, they formerly abandoned, they later accumulate; thus there is increase and decrease of this body. But how have you, Aggivessana, heard of mental development?" Saccaka, the son of a Jain, when asked by the Blessed One about mental development, could not answer properly.

367. Then the Blessed One said this to Saccaka, the son of a Jain - "Even that former bodily development spoken of by you, Aggivessana, is not righteous bodily development in the Noble One's discipline. You, Aggivessana, do not even know bodily development, how then will you know mental development? But, Aggivessana, how one is undeveloped in body and undeveloped in mind, and how one is developed in body and developed in mind - listen to that, pay close attention, I will speak." "Yes, sir," Saccaka, the son of a Jain, assented to the Blessed One. The Blessed One said this -

368. "And how, Aggivessana, is one undeveloped in body and undeveloped in mind? Here, Aggivessana, for an uninstructed worldling a pleasant feeling arises. He, being touched by pleasant feeling, becomes passionate for pleasure and commits to passion for pleasure. That pleasant feeling of his ceases. With the cessation of pleasant feeling, an unpleasant feeling arises. He, being touched by unpleasant feeling, grieves, is wearied, laments, beats his breast and wails, falls into confusion. For him, Aggivessana, even an arisen pleasant feeling remains obsessing the mind because of undevelopment of body, and even an arisen unpleasant feeling remains obsessing the mind because of undevelopment of mind. For whoever, Aggivessana, thus on both sides, even an arisen pleasant feeling remains obsessing the mind because of undevelopment of body, and even an arisen unpleasant feeling remains obsessing the mind because of undevelopment of mind, thus indeed, Aggivessana, one is undeveloped in body and undeveloped in mind.

369. "And how, Aggivessana, is one developed in body and developed in mind? Here, Aggivessana, for an instructed noble disciple a pleasant feeling arises. He, being touched by pleasant feeling, does not become passionate for pleasure and does not commit to passion for pleasure. That pleasant feeling of his ceases. With the cessation of pleasant feeling, an unpleasant feeling arises. He, being touched by unpleasant feeling, does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. For him, Aggivessana, even an arisen pleasant feeling does not remain obsessing the mind because of development of body, and even an arisen unpleasant feeling does not remain obsessing the mind because of development of mind. For whoever, Aggivessana, thus on both sides, even an arisen pleasant feeling does not remain obsessing the mind because of development of body, and even an arisen unpleasant feeling does not remain obsessing the mind because of development of mind. Thus indeed, Aggivessana, one is developed in body and developed in mind."

370. "Thus confident am I in Master Gotama! For Master Gotama is developed in body and developed in mind." "Certainly this speech has been spoken by you, Aggivessana, having approached and accused, but I will explain to you. Since I, Aggivessana, having shaved off my hair and beard, having put on ochre robes, went forth from home into homelessness, that indeed an arisen pleasant feeling would remain obsessing my mind, or an arisen unpleasant feeling would remain obsessing my mind - this is impossible."

"Surely there does not arise for Master Gotama such a pleasant feeling as would, having arisen, remain obsessing the mind; surely there does not arise for Master Gotama such an unpleasant feeling as would, having arisen, remain obsessing the mind."

371. "How could it not be, Aggivessana? Here, Aggivessana, before the enlightenment, while still unenlightened, being just a Bodhisatta, this occurred to me - 'The household life is confinement, a path of dust; going forth is the open air. It is not easy for one dwelling in a house to live the holy life that is completely perfect, completely pure, polished like a conch shell. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?' So I, Aggivessana, at a later time, while still young, with jet-black hair, endowed with the blessing of youth, in the first stage of life, against the wishes of my unwilling parents, with tearful faces, weeping, having shaved off my hair and beard, having put on ochre robes, went forth from home into homelessness. Having thus gone forth, seeking what is wholesome, searching for the unsurpassed state of supreme peace, I approached Āḷāra Kālāma; having approached, I said this to Āḷāra Kālāma - 'I wish, friend Kālāma, to live the holy life in this Teaching and discipline.' When this was said, Aggivessana, Āḷāra Kālāma said this to me - 'Let the venerable one dwell here; this Teaching is such that an intelligent person could before long realise his own teacher's doctrine by direct knowledge himself, having attained, and dwell in it.' So I, Aggivessana, before long, quickly, learnt that Teaching thoroughly. So I, Aggivessana, to that extent only, with mere lip-recitation, with mere repetition of what was spoken, I spoke the doctrine of knowledge and the doctrine of the elders, and I claimed 'I know, I see', both I and others. This occurred to me, Aggivessana - 'Āḷāra Kālāma does not declare this Teaching merely through faith alone, saying "having realised by direct knowledge myself, having attained, I dwell in it"; certainly Āḷāra Kālāma dwells knowing and seeing this Teaching.'

Then I, Aggivessana, approached Āḷāra Kālāma; having approached, I said this to Āḷāra Kālāma - 'In what respect, friend Kālāma, do you declare this Teaching, saying "having realised by direct knowledge myself, having attained, I dwell in it"?' When this was said, Aggivessana, Āḷāra Kālāma declared the plane of nothingness. This occurred to me, Aggivessana - 'It is not only Āḷāra Kālāma who has faith, I too have faith; it is not only Āḷāra Kālāma who has energy, I too have energy; it is not only Āḷāra Kālāma who has mindfulness, I too have mindfulness; it is not only Āḷāra Kālāma who has concentration, I too have concentration; it is not only Āḷāra Kālāma who has wisdom, I too have wisdom. What if I were to strive for the realisation of that Teaching which Āḷāra Kālāma declares, saying "having realised by direct knowledge myself, having attained, I dwell in it".' So I, Aggivessana, before long, quickly, having realised that Teaching by direct knowledge myself, having attained, dwelt in it.

Then I, Aggivessana, approached Āḷāra Kālāma; having approached, I said this to Āḷāra Kālāma - 'Is it to this extent, friend Kālāma, that you declare this Teaching, having realised by direct knowledge yourself, having attained?' 'It is to this extent indeed, friend, that I declare this Teaching, having realised by direct knowledge myself, having attained.' 'I too, friend, to this extent dwell in this Teaching, having realised by direct knowledge myself, having attained.' 'It is a gain for us, friend, it is well gained for us, that we see such a venerable fellow in the holy life. Thus the Teaching which I declare, having realised by direct knowledge myself, having attained, that Teaching you dwell in, having realised by direct knowledge yourself, having attained; the Teaching which you dwell in, having realised by direct knowledge yourself, having attained, that Teaching I declare, having realised by direct knowledge myself, having attained. Thus the Teaching which I know, that Teaching you know; the Teaching which you know, that Teaching I know. Thus as I am, so are you; as you are, so am I. Come now, friend, let us both together look after this community.' Thus indeed, Aggivessana, Āḷāra Kālāma, being my teacher, placed me, being his pupil, on an equal footing with himself, and honoured me with the highest honour. This occurred to me, Aggivessana - 'This Teaching does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to rebirth in the plane of nothingness.' So I, Aggivessana, not being satisfied with that Teaching, disenchanted with that Teaching, departed.

372. "So I, Aggivessana, seeking what is wholesome, searching for the unsurpassed state of supreme peace, approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta - 'I wish, friend, to live the holy life in this Teaching and discipline.' When this was said, Aggivessana, Udaka Rāmaputta said this to me - 'Let the venerable one dwell here; this Teaching is such that an intelligent person could before long realise his own teacher's doctrine by direct knowledge himself, having attained, and dwell in it.' So I, Aggivessana, before long, quickly, learnt that Teaching thoroughly. So I, Aggivessana, to that extent only, with mere lip-recitation, with mere repetition of what was spoken, I spoke the doctrine of knowledge and the doctrine of the elders, and I claimed 'I know, I see', both I and others. This occurred to me, Aggivessana - 'Rāma does not declare this Teaching merely through faith alone, saying "having realised by direct knowledge myself, having attained, I dwell in it"; certainly Rāma dwelt knowing and seeing this Teaching.' Then I, Aggivessana, approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta - 'In what respect, friend, did Rāma declare this Teaching, saying "having realised by direct knowledge myself, having attained, I dwell in it"?' When this was said, Aggivessana, Udaka Rāmaputta declared the plane of neither-perception-nor-non-perception. This occurred to me, Aggivessana - 'It is not only Rāma who had faith, I too have faith; it is not only Rāma who had energy, I too have energy; it is not only Rāma who had mindfulness, I too have mindfulness; it is not only Rāma who had concentration, I too have concentration; it is not only Rāma who had wisdom, I too have wisdom; What if I were to strive for the realisation of that Teaching which Rāma declared, saying "having realised by direct knowledge myself, having attained, I dwell in it".' So I, Aggivessana, before long, quickly, having realised that Teaching by direct knowledge myself, having attained, dwelt in it.

"Then I, Aggivessana, approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta - 'Is it to this extent, friend, that Rāma declared this Teaching, having realised by direct knowledge himself, having attained?' 'It is to this extent indeed, friend, that Rāma declared this Teaching, having realised by direct knowledge himself, having attained.' 'I too, friend, to this extent dwell in this Teaching, having realised by direct knowledge myself, having attained.' 'It is a gain for us, friend, it is well gained for us, that we see such a venerable fellow in the holy life. Thus the Teaching which Rāma declared, having realised by direct knowledge himself, having attained, that Teaching you dwell in, having realised by direct knowledge yourself, having attained; the Teaching which you dwell in, having realised by direct knowledge yourself, having attained, that Teaching Rāma declared, having realised by direct knowledge himself, having attained. Thus the Teaching which Rāma directly knew, that Teaching you know; the Teaching which you know, that Teaching Rāma directly knew. Thus as Rāma was, so are you; as you are, so was Rāma. Come now, friend, you look after this community.' Thus indeed, Aggivessana, Udaka Rāmaputta, being my fellow in the holy life, placed me in the position of teacher, and honoured me with the highest honour. This occurred to me, Aggivessana - 'This Teaching does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to rebirth in the plane of neither-perception-nor-non-perception.' So I, Aggivessana, not being satisfied with that Teaching, disenchanted with that Teaching, departed.

373. "So I, Aggivessana, seeking what is wholesome, searching for the unsurpassed state of supreme peace, wandering on a journey gradually among the Magadhans, arrived at Uruvelā, the market town of Senāni. There I saw a delightful piece of land, a pleasing jungle thicket, a flowing river with pure water, with good fords, delightful, and all around a village as food resort. This occurred to me, Aggivessana - 'Delightful indeed, friend, is this piece of land, pleasing is the jungle thicket, the river flows with pure water, with good fords, delightful, and all around is a village as food resort. This is indeed suitable for a son of good family desirous of striving, for striving.' So I, Aggivessana, sat down right there - 'This is suitable for striving.'

374. "So much so, Aggivessana, that three similes came to my mind, simple, never heard before. Just as, Aggivessana, wet wood with sap placed in water. Then a man might come along having taken an upper fire-stick - 'I will produce fire, I will manifest heat.' What do you think, Aggivessana, would that man, having taken an upper fire-stick, rubbing that wet wood with sap placed in water, produce fire, manifest heat?" "No indeed, Master Gotama." "What is the reason for this?" "Because, Master Gotama, that wood is wet with sap, and moreover it is placed in water. That man would only become a partaker of weariness and vexation." "Just so, Aggivessana, whatever ascetics or brahmins dwell not withdrawn from sensual pleasures in body and mind, and whatever sensual desire, sensual affection, sensual infatuation, sensual thirst, sensual fever they have towards sensual pleasures, that is not well abandoned internally, not well tranquillised, even if those venerable ascetics and brahmins experience painful, sharp, severe, bitter feelings caused by their own exertion, they are incapable of knowledge, of vision, of unsurpassed enlightenment. Even if those venerable ascetics and brahmins do not experience painful, sharp, severe, bitter feelings caused by their own exertion, they are incapable of knowledge, of vision, of unsurpassed enlightenment. This, Aggivessana, was the first simile that came to my mind, simple, never heard before.

375. "Another simile also came to my mind, Aggivessana, simple, never heard before. Just as, Aggivessana, wet wood with sap, placed far from water on dry ground. Then a man might come along having taken an upper fire-stick - 'I will produce fire, I will manifest heat.' What do you think, Aggivessana, would that man, having taken an upper fire-stick, rubbing that wet wood with sap placed far from water on dry ground, produce fire, manifest heat?" "No indeed, Master Gotama." "What is the reason for this?" "Because, Master Gotama, that wood is wet with sap, even though it is placed far from water on dry ground. And that man would only become a partaker of weariness and vexation." "Just so, Aggivessana, whatever ascetics or brahmins dwell withdrawn from sensual pleasures in body and mind, yet whatever sensual desire, sensual affection, sensual infatuation, sensual thirst, sensual fever they have towards sensual pleasures, that is not well abandoned internally, not well tranquillised, even if those venerable ascetics and brahmins experience painful, sharp, severe, bitter feelings caused by their own exertion, they are incapable of knowledge, of vision, of unsurpassed enlightenment. Even if those venerable ascetics and brahmins do not experience painful, sharp, severe, bitter feelings caused by their own exertion, they are incapable of knowledge, of vision, of unsurpassed enlightenment. This, Aggivessana, was the second simile that came to my mind, simple, never heard before."

376. "Another simile also came to my mind, Aggivessana, a third one, simple, never heard before. Just as, Aggivessana, dry wood, a dead tree, placed far from water on dry ground. Then a man might come along having taken an upper fire-stick - 'I will produce fire, I will manifest heat.' What do you think, Aggivessana, would that man, having taken an upper fire-stick, rubbing that dry wood, a dead tree, placed far from water on dry ground, produce fire, manifest heat?" "Yes, Master Gotama." "What is the reason for this?" "Because, Master Gotama, that wood is dry, a dead tree, and moreover it is placed far from water on dry ground." "Just so, Aggivessana, whatever ascetics or brahmins dwell withdrawn from sensual pleasures in body and mind, and whatever sensual desire, sensual affection, sensual infatuation, sensual thirst, sensual fever they have towards sensual pleasures, that is well abandoned internally, well tranquillised, even if those venerable ascetics and brahmins experience painful, sharp, severe, bitter feelings caused by their own exertion, they are capable of knowledge, of vision, of unsurpassed enlightenment. Even if those venerable ascetics and brahmins do not experience painful, sharp, severe, bitter feelings caused by their own exertion, they are capable of knowledge, of vision, of unsurpassed enlightenment. This, Aggivessana, was the third simile that came to my mind, simple, never heard before. These three similes came to my mind, Aggivessana, simple, never heard before."

377. This occurred to me, Aggivessana - 'What if I, with teeth clenched, with tongue pressed against the palate, were to restrain, crush, and torment the mind by the mind.' So I, Aggivessana, with teeth clenched, with tongue pressed against the palate, restrain, crush, and torment the mind by the mind. As I, Aggivessana, with teeth clenched, with tongue pressed against the palate, was restraining, crushing, and tormenting the mind by the mind, sweat poured forth from my armpits. Just as, Aggivessana, a strong man, having seized a weaker man by the head or by the shoulders, would restrain, crush, and torment him, just so indeed for me, Aggivessana, with teeth clenched, with tongue pressed against the palate, restraining, crushing, and tormenting the mind by the mind, sweat poured forth from my armpits. My energy, however, Aggivessana, was aroused and unsluggish, mindfulness was established and unconfused, but my body was excited and not calm, being overwhelmed by that painful striving. Even such arisen unpleasant feeling, Aggivessana, did not remain obsessing my mind.

378. This occurred to me, Aggivessana - 'What if I were to meditate on the breathless meditative absorption.' So I, Aggivessana, stopped the in-breath and out-breath through the mouth and through the nose. When the in-breath and out-breath through the mouth and through the nose were stopped, Aggivessana, there was an exceeding sound of winds escaping through the ear-holes. Just as there is an exceeding sound of a blacksmith's bellows being blown, just so indeed for me, Aggivessana, when the in-breath and out-breath through the mouth and through the nose were stopped, there was an exceeding sound of winds escaping through the ear-holes. My energy, however, Aggivessana, was aroused and unsluggish, mindfulness was established and unconfused. But my body was excited and not calm, being overwhelmed by that painful striving while mindful. Even such arisen unpleasant feeling, Aggivessana, did not remain obsessing my mind.

This occurred to me, Aggivessana - 'What if I were to meditate on the breathless meditative absorption.' So I, Aggivessana, stopped the in-breath and out-breath through the mouth, through the nose, and through the ears. When the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, Aggivessana, there were exceeding headaches in my head. Just as, Aggivessana, a strong man were to bind one's head with a tight leather strap as a head-band, just so indeed for me, Aggivessana, when the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, there were exceeding headaches in my head. My energy, however, Aggivessana, was aroused and unsluggish, mindfulness was established and unconfused. But my body was excited and not calm, being overwhelmed by that painful striving while mindful. Even such arisen unpleasant feeling, Aggivessana, did not remain obsessing my mind.

This occurred to me, Aggivessana - 'What if I were to meditate on the breathless meditative absorption.' So I, Aggivessana, stopped the in-breath and out-breath through the mouth, through the nose, and through the ears. When the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, Aggivessana, exceeding winds cut through my belly. Just as, Aggivessana, a skilled butcher or a butcher's apprentice were to cut through the belly with a sharp butcher's knife, just so indeed for me, Aggivessana, when the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, exceeding winds cut through my belly. My energy, however, Aggivessana, was aroused and unsluggish, mindfulness was established and unconfused. But my body was excited and not calm, being overwhelmed by that painful striving while mindful. Even such arisen unpleasant feeling, Aggivessana, did not remain obsessing my mind.

This occurred to me, Aggivessana - 'What if I were to meditate on the breathless meditative absorption.' So I, Aggivessana, stopped the in-breath and out-breath through the mouth, through the nose, and through the ears. When the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, Aggivessana, there was an exceeding burning in my body. Just as, Aggivessana, two strong men, having seized a weaker man by both arms, were to scorch and thoroughly burn him over a charcoal pit, just so indeed for me, Aggivessana, when the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, there was an exceeding burning in my body. My energy, however, Aggivessana, was aroused and unsluggish, mindfulness was established and unconfused. But my body was excited and not calm, being overwhelmed by that painful striving while mindful. Even such arisen unpleasant feeling, Aggivessana, did not remain obsessing my mind. So much so, Aggivessana, that deities, having seen me, said thus: 'The ascetic Gotama is dead.' Some deities said thus: 'The ascetic Gotama is not dead, but he is dying.' Some deities said thus: 'The ascetic Gotama is not dead, nor is he dying; the ascetic Gotama is a Worthy One; such is the dwelling of a Worthy One.'

379. This occurred to me, Aggivessana - 'What if I were to proceed to the complete arrest of food.' Then, Aggivessana, deities approached me and said this - 'Do not, sir, proceed to the complete arrest of food. If you, sir, proceed to the complete arrest of food, we shall instil divine nutriment through your pores, and by that you will sustain yourself.' This occurred to me, Aggivessana - 'If I were to claim complete non-eating, and these deities were to instil divine nutriment through my pores, and by that I were to sustain myself, that would be false on my part.' So I, Aggivessana, dismissed those deities, saying 'enough'.

380. This occurred to me, Aggivessana - 'What if I were to take food little by little, a handful at a time, whether mung bean soup, or horse gram soup, or pea soup, or vetch soup.' So I, Aggivessana, took food little by little, a handful at a time, whether mung bean soup, or horse gram soup, or pea soup, or vetch soup. When I, Aggivessana, was taking food little by little, a handful at a time, whether mung bean soup, or horse gram soup, or pea soup, or vetch soup, my body reached a state of extreme emaciation. Just as the joints of eighty-year-old reeds or dark-coloured reeds, just so were my limbs and minor limbs because of that very little food. Just as a camel's hoof, just so were my buttocks because of that very little food. Just as a string of beads, just so was my backbone with its vertebrae protruding and sunken because of that very little food. Just as the rafters of an old hall become broken and collapsed, just so my ribs became broken and collapsed because of that very little food. Just as in a deep well the water-stars are seen sunk deep and shimmering, just so in my eye-sockets the pupils of my eyes were seen sunk deep and shimmering because of that very little food. Just as a bitter gourd cut unripe becomes shrivelled and withered by wind and heat, just so the skin of my head became shrivelled and withered because of that very little food.

So I, Aggivessana, thinking 'I will touch the skin of my belly,' would grasp just the backbone, thinking 'I will touch the backbone,' would grasp just the skin of my belly, so much, Aggivessana, had the skin of my belly clung to my backbone because of that very little food. So I, Aggivessana, thinking 'I will defecate or urinate,' would fall down headlong right there because of that very little food. So I, Aggivessana, soothing this very body, would rub my limbs with my hand. As I, Aggivessana, rubbed my limbs with my hand, the hairs, rotten at the roots, fell from my body because of that very little food. So much so, Aggivessana, that people, having seen me, said thus - 'The ascetic Gotama is black.' Some people said thus - 'The ascetic Gotama is not black, the ascetic Gotama is brown.' Some people said thus - 'The ascetic Gotama is not black, nor is he brown, the ascetic Gotama is of golden-fish complexion.' So much, Aggivessana, had my pure and bright complexion been damaged because of that very little food.

381. This occurred to me, Aggivessana - 'Whatever ascetics or brahmins in the past period of time experienced painful, sharp, severe, bitter feelings caused by their own exertion, this was the utmost, not more than this. And whatever ascetics or brahmins in the future period of time will experience painful, sharp, severe, bitter feelings caused by their own exertion, this will be the utmost, not more than this. And whatever ascetics or brahmins at present experience painful, sharp, severe, bitter feelings caused by their own exertion, this is the utmost, not more than this. Yet I do not by this bitter performance of austerities attain any super-human achievement, any distinction of knowledge and vision worthy of the noble ones. Could there be another path to enlightenment?' This occurred to me, Aggivessana - 'I directly know that while my father the Sakyan was working, I was seated in the cool shade of a rose-apple tree, and quite secluded from sensual pleasures, secluded from unwholesome mental states, having attained, I dwelt in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. Could this be the path to enlightenment?' Then, Aggivessana, there arose in me consciousness following mindfulness - 'This is the very path to enlightenment.' This occurred to me, Aggivessana - 'Why do I fear that happiness, that happiness which is apart from sensual pleasures, apart from unwholesome mental states?' This occurred to me, Aggivessana - 'I do not fear that happiness, that happiness which is apart from sensual pleasures, apart from unwholesome mental states.'

382. This occurred to me, Aggivessana - 'It is not easy to attain happiness with a body that has reached such extreme emaciation; what if I were to take gross food, rice and food made with flour.' So I, Aggivessana, took gross food, rice and food made with flour. Now at that time five monks were attending upon me - 'Whatever teaching the ascetic Gotama will attain, he will inform us of it.' When I, Aggivessana, took gross food, rice and food made with flour, then those five monks, disheartened, departed - 'The ascetic Gotama is given to luxurious living, has strayed from striving, has reverted to luxurious living.'

383. "So I, Aggivessana, having taken gross food, having gained strength, 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. Even such arisen pleasant feeling, Aggivessana, did not remain obsessing my mind. With the subsiding of applied and sustained thought, I entered and dwelt 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. Even such arisen pleasant feeling, Aggivessana, did not remain obsessing my mind. With the fading away of rapture, I dwelt equanimous, mindful and fully aware. And I experienced happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - I entered and dwelt in the third meditative absorption. Even such arisen pleasant feeling, Aggivessana, did not remain obsessing my mind. With the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, I entered and dwelt in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. Even such arisen pleasant feeling, Aggivessana, did not remain obsessing my mind.

384. "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... etc. Thus with aspects and terms I recollect manifold past lives. This, Aggivessana, 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. Even such arisen pleasant feeling, Aggivessana, did not remain obsessing my mind.

385. "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. Etc. This, Aggivessana, 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. Even such arisen pleasant feeling, Aggivessana, did not remain obsessing my mind.

386. "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, Aggivessana, 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. Even such arisen pleasant feeling, Aggivessana, did not remain obsessing my mind.

387. "I directly know, Aggivessana, that I have taught the Teaching to assemblies of many hundreds. So much so that each one thinks thus - 'The ascetic Gotama teaches the Teaching referring to me alone.' But this, Aggivessana, should not be seen thus; the Tathāgata teaches the Teaching to others only for the purpose of making them understand. So I, Aggivessana, at the conclusion of that very talk, internally steady the mind, settle it, make it one-pointed, and concentrate it on that very same former sign of concentration, by which I constantly dwell."

"This is trustworthy of Master Gotama, as is natural for a Worthy One, a Perfectly Self-awakened One. But does the venerable Gotama directly know sleeping by day?" "I directly know, Aggivessana, that in the last month of summer, after the meal, having returned from the alms round, having prepared the double robe folded in four, I enter sleep on my right side, mindful and fully aware." "This indeed, Master Gotama, some ascetics and brahmins call an abiding in confusion." "Not by this much, Aggivessana, is one deluded or undeluded. But, Aggivessana, listen to how one is deluded and how one is undeluded, pay close attention, I will speak." "Yes, sir," Saccaka, the son of a Jain, assented to the Blessed One. The Blessed One said this -

388. "For whoever, Aggivessana, those mental corruptions that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death, have not been abandoned, him I call 'deluded'. For indeed, Aggivessana, through non-abandoning of mental corruptions one is deluded. For whoever, Aggivessana, those mental corruptions that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death, have been abandoned, him I call 'undeluded'. For indeed, Aggivessana, through abandoning of mental corruptions one is undeluded.

"For the Tathāgata, Aggivessana, those mental corruptions that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death, have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Just as, Aggivessana, a palm tree with its crown cut off is incapable of further growth, just so, Aggivessana, for the Tathāgata those mental corruptions that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death, have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future."

389. When this was said, Saccaka, the son of a Jain, said this to the Blessed One - "It is wonderful, Master Gotama, it is marvellous, Master Gotama! That when Master Gotama is being spoken to thus repeatedly attacking, being addressed with offensive ways of speaking, his complexion becomes bright and his facial features become clear, as is natural for a Worthy One, a Perfectly Self-awakened One. I do recall, Master Gotama, having engaged Pūraṇa Kassapa in debate. He too, having been engaged in debate by me, evaded the issue with another issue, diverted the discussion outside, and manifested irritation, hate, and displeasure. But when Master Gotama is being spoken to thus repeatedly attacking, being addressed with offensive ways of speaking, his complexion becomes bright and his facial features become clear, as is natural for a Worthy One, a Perfectly Self-awakened One. I do recall, Master Gotama, Makkhali Gosāla... etc. Ajita Kesakambala... Pakudha Kaccāyana... Sañjaya Belaṭṭhaputta... having engaged Nigaṇṭha Nāṭaputta in debate. He too, having been engaged in debate by me, evaded the issue with another issue, diverted the discussion outside, and manifested irritation, hate, and displeasure. But when Master Gotama is being spoken to thus repeatedly attacking, being addressed with offensive ways of speaking, his complexion becomes bright and his facial features become clear, as is natural for a Worthy One, a Perfectly Self-awakened One. Well then, Master Gotama, we will now go. We have much to do, we have many duties." "Now do as you think fit, Aggivessana."

Then Saccaka, the son of a Jain, having delighted in and given thanks for what the Blessed One had said, rose from his seat and departed.

The Discourse on the Greater Saccaka is concluded as sixth.

7. The Shorter Discourse on the Complete Elimination of Craving

390. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion. Then Sakka, the lord of the gods, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Sakka, the lord of the gods, said this to the Blessed One - "In what respect, venerable sir, is a monk in brief liberated by the elimination of craving, of absolute goal, of absolute security from bondage, of absolute holy life, of absolute final end, foremost among gods and humans?"

"Here, lord of the gods, a monk has heard: 'All phenomena are not fit for adherence.' And when, lord of the gods, a monk has heard thus: 'All phenomena are not fit for adherence.' He directly knows all phenomena; having directly known all phenomena, he fully understands all phenomena; having fully understood all phenomena, whatever feeling he feels - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant, he dwells observing impermanence in those feelings, dwells observing dispassion, dwells observing cessation, dwells observing relinquishment. Dwelling observing impermanence in those feelings, dwelling observing dispassion, dwelling observing cessation, dwelling observing relinquishment, he does not cling to anything in the world. Not clinging, he is not agitated; not being agitated, he personally attains final nibbāna - He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' To this extent, lord of the gods, a monk is in brief liberated by the elimination of craving, of absolute goal, of absolute security from bondage, of absolute holy life, of absolute final end, foremost among gods and humans."

Then Sakka, the lord of the gods, having delighted in and given thanks for what the Blessed One had said, paid respect to the Blessed One, circumambulated him keeping him on his right, and disappeared right there.

391. Now at that time the Venerable Mahāmoggallāna was seated not far from the Blessed One. Then this occurred to the Venerable Mahāmoggallāna: "Did that demon, having thoroughly understood what the Blessed One said, give thanks, or not? What if I were to find out about that demon - whether that demon, having thoroughly understood what the Blessed One said, gave thanks, or not?" Then the Venerable Mahāmoggallāna - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the Eastern Park, from Migāramātā's mansion, appeared among the Tāvatiṃsa gods. Now at that time Sakka, the lord of the gods, in the Ekapuṇḍarīka park, endowed and furnished with five hundred divine musical instruments, was indulging himself. Sakka, the lord of the gods, saw the Venerable Mahāmoggallāna coming from afar. Having seen him, having dismissed those five hundred divine musical instruments, he approached the Venerable Mahāmoggallāna; having approached, he said this to the Venerable Mahāmoggallāna: "Come, dear Moggallāna, welcome, dear Moggallāna! It has been a long time, dear Moggallāna, since you made this occasion, that is to say, for coming here. Sit down, dear Moggallāna, this seat is laid down." The Venerable Mahāmoggallāna sat down on the prepared seat. Sakka, the lord of the gods, too, having taken a certain low seat, sat down to one side. To Sakka, the lord of the gods, seated to one side, the Venerable Mahāmoggallāna said this: "In what way, Kosiya, did the Blessed One speak in brief about liberation through the elimination of craving? It would be good if we too could be sharers in hearing this talk."

392. "We, dear Moggallāna, have much to do, have many duties - not only with our own duties, but also with the duties of the gods of the Thirty-three. But, dear Moggallāna, even what is well heard, rightly grasped, well attended to, well considered, quickly disappears from us. Once upon a time, dear Moggallāna, there was a battle between the gods and the titans that was fully engaged. In that battle, dear Moggallāna, the gods won, the titans were defeated. So I, dear Moggallāna, having completely conquered that battle, the victor of the battle, having turned back from there, built a mansion named Vejayanta. The Vejayanta mansion, dear Moggallāna, has one hundred turrets. In each turret there are seven hundred pinnacle chambers. In each pinnacle chamber there are seven nymphs. Each nymph has seven attendants. Would you wish, dear Moggallāna, to see the loveliness of the Vejayanta mansion?" The Venerable Mahāmoggallāna consented by silence.

393. Then Sakka, the lord of the gods, and the great king Vessavaṇa, having put the Venerable Mahāmoggallāna in front, approached the Vejayanta mansion. The attendants of Sakka, the lord of the gods, saw the Venerable Mahāmoggallāna coming from afar; having seen him, feeling moral fear and shame, they entered their own chambers. Just as a daughter-in-law, having seen her father-in-law, feels moral fear and shame, just so the attendants of Sakka, the lord of the gods, having seen the Venerable Mahāmoggallāna, feeling moral fear and shame, entered their own chambers. Then Sakka, the lord of the gods, and the great king Vessavaṇa had the Venerable Mahāmoggallāna walk about and explore the Vejayanta mansion - "See this too, dear Moggallāna, the loveliness of the Vejayanta mansion; see this too, dear Moggallāna, the loveliness of the Vejayanta mansion." "This shines beautifully for the Venerable Kosiya, as is natural for one who has made merit in the past. Even humans, having seen something lovely, say thus - 'It shines beautifully indeed, friend, like that of the Thirty-three gods.' This shines beautifully for the Venerable Kosiya, as is natural for one who has made merit in the past." Then this occurred to the Venerable Mahāmoggallāna: "This demon dwells too excessively heedless. What if I were to stir this demon to a sense of urgency." Then the Venerable Mahāmoggallāna performed such a feat of supernormal power that he shook, made tremble, and made quake the Vejayanta mansion with his big toe. Then Sakka, the lord of the gods, and the great king Vessavaṇa, and the Thirty-three gods were filled with wonder and amazement - "Wonderful indeed, friend, marvellous indeed, friend, is the great supernormal power and great majesty of the ascetic, that he should shake, make tremble, and make quake the divine mansion with his big toe!" Then the Venerable Mahāmoggallāna, having understood that Sakka, the lord of the gods, was stirred with his hair standing on end, said this to Sakka, the lord of the gods - "In what way, Kosiya, did the Blessed One speak in brief about liberation through the elimination of craving? It would be good if we too could be sharers in hearing this talk."

394. "Here I, dear Moggallāna, approached the Blessed One; having approached, I paid respect to the Blessed One and stood to one side. Standing to one side, dear Moggallāna, I said this to the Blessed One - 'In what respect, venerable sir, is a monk in brief liberated by the elimination of craving, of absolute goal, of absolute security from bondage, of absolute holy life, of absolute final end, foremost among gods and humans?'"

"When this was said, dear Moggallāna, the Blessed One said this to me - 'Here, lord of the gods, a monk has heard: "All phenomena are not fit for adherence." Thus indeed, lord of the gods, a monk has heard: "All phenomena are not fit for adherence." He directly knows all phenomena; having directly known all phenomena, he fully understands all phenomena; having fully understood all phenomena, whatever feeling he feels - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant. He dwells observing impermanence in those feelings, dwells observing dispassion, dwells observing cessation, dwells observing relinquishment. Dwelling observing impermanence in those feelings, dwelling observing dispassion, dwelling observing cessation, dwelling observing relinquishment, he does not cling to anything in the world; not clinging, he is not agitated; not being agitated, he personally attains final nibbāna - He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' To this extent, lord of the gods, a monk is in brief liberated by the elimination of craving, of absolute goal, of absolute security from bondage, of absolute holy life, of absolute final end, foremost among gods and humans.' Thus indeed, dear Moggallāna, the Blessed One spoke to me in brief about liberation through the elimination of craving."

Then the Venerable Mahāmoggallāna, having delighted in and given thanks for the words of 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 the Tāvatiṃsa gods, appeared in the Eastern Park, in Migāramātā's mansion. Then the attendants of Sakka, the lord of the gods, soon after the Venerable Mahāmoggallāna had departed, said this to Sakka, the lord of the gods - "Is this, sir, that Blessed One, your Teacher?" "He is not, sir, that Blessed One, my Teacher. This Venerable Mahāmoggallāna is my fellow in the holy life." "It is a gain for you, sir, whose fellow in the holy life is of such great supernormal power, of such great majesty! Ah, surely that Blessed One must be your Teacher!"

395. Then the Venerable Mahāmoggallāna 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 Mahāmoggallāna said this to the Blessed One - "Does the Blessed One recall, venerable sir, that liberation through the elimination of craving was spoken in brief to a certain well-known influential demon?" "I do recall, Moggallāna. Here Sakka, the lord of the gods, approached me; having approached, he paid respect to me and stood to one side. Standing to one side, Moggallāna, Sakka, the lord of the gods, said this to me - 'In what respect, venerable sir, is a monk in brief liberated by the elimination of craving, of absolute goal, of absolute security from bondage, of absolute holy life, of absolute final end, foremost among gods and humans?'

When this was said, I, Moggallāna, said this to Sakka, the lord of the gods: 'Here, lord of the gods, a monk has heard: "All phenomena are not fit for adherence." Thus indeed, lord of the gods, a monk has heard: "All phenomena are not fit for adherence." He directly knows all phenomena; having directly known all phenomena, he fully understands all phenomena; having fully understood all phenomena, whatever feeling he feels - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant. He dwells observing impermanence in those feelings, dwells observing dispassion, dwells observing cessation, dwells observing relinquishment. Dwelling observing impermanence in those feelings, dwelling observing dispassion, dwelling observing cessation, dwelling observing relinquishment, he does not cling to anything in the world; not clinging, he is not agitated; not being agitated, he personally attains final nibbāna - He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' To this extent, lord of the gods, a monk is in brief liberated by the elimination of craving, of absolute goal, of absolute security from bondage, of absolute holy life, of absolute final end, foremost among gods and humans.' Thus indeed, Moggallāna, I recall that liberation through the elimination of craving was spoken in brief to Sakka, the lord of the gods."

This is what the Blessed One said. Delighted, the Venerable Mahāmoggallāna rejoiced in what the Blessed One had said.

The Discourse on the Shorter Extinction of Craving is concluded as seventh.

8. The Greater Discourse on the Complete Elimination of Craving

396. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time such an evil wrong view had arisen in the monk named Sāti, a fisherman's son: "Thus I understand the Teaching taught by the Blessed One, that it is this same consciousness that transmigrates and wanders on, not another." Several monks heard - "It seems that such an evil wrong view has arisen in the monk named Sāti, a fisherman's son: 'Thus I understand the Teaching taught by the Blessed One, that it is this same consciousness that transmigrates and wanders on, not another.'" Then those monks approached the monk Sāti, the fisherman's son; having approached, they said this to the monk Sāti, the fisherman's son - "Is it true, friend Sāti, that such an evil wrong view has arisen in you: 'Thus I understand the Teaching taught by the Blessed One, that it is this same consciousness that transmigrates and wanders on, not another'?" "Indeed thus, friends, I understand the Teaching taught by the Blessed One, that it is this same consciousness that transmigrates and wanders on, not another." Then those monks, wishing to dissuade the monk Sāti, the fisherman's son, from that evil wrong view, cross-questioned him, pressed him for reasons, and admonished him - "Do not say so, friend Sāti, do not misrepresent the Blessed One, for it is not good to slander the Blessed One, for the Blessed One would not say thus. In many ways, friend Sāti, consciousness has been declared by the Blessed One to be dependently arisen; apart from a condition there is no origination of consciousness." Yet even when being cross-questioned, pressed for reasons, and admonished by those monks, the monk Sāti, the fisherman's son, still declared that same evil wrong view, holding onto it with tenacity and adherence - "Indeed thus, friends, I understand the Teaching taught by the Blessed One, that it is this same consciousness that transmigrates and wanders on, not another."

397. When those monks were not able to dissuade the monk Sāti, the fisherman's son, from that evil wrong view, then those monks approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Venerable sir, such an evil wrong view has arisen in the monk named Sāti, the fisherman's son: 'Thus I understand the Teaching taught by the Blessed One, that it is this same consciousness that transmigrates and wanders on, not another.' We heard, venerable sir, that such an evil wrong view has arisen in the monk named Sāti, the fisherman's son: 'Thus I understand the Teaching taught by the Blessed One, that it is this same consciousness that transmigrates and wanders on, not another.' Then we, venerable sir, approached the monk Sāti, the fisherman's son; having approached, we said this to the monk Sāti, the fisherman's son - 'Is it true, friend Sāti, that such an evil wrong view has arisen in you: "Thus I understand the Teaching taught by the Blessed One, that it is this same consciousness that transmigrates and wanders on, not another"?' When this was said, venerable sir, the monk Sāti, the fisherman's son, said this to us - 'Indeed thus, friends, I understand the Teaching taught by the Blessed One, that it is this same consciousness that transmigrates and wanders on, not another.' Then we, venerable sir, wishing to dissuade the monk Sāti, the fisherman's son, from that evil wrong view, cross-questioned him, pressed him for reasons, and admonished him - 'Do not say so, friend Sāti, do not misrepresent the Blessed One, for it is not good to slander the Blessed One, for the Blessed One would not say thus. In many ways, friend Sāti, consciousness has been declared by the Blessed One to be dependently arisen; apart from a condition there is no origination of consciousness.' Yet even so, venerable sir, when being cross-questioned, pressed for reasons, and admonished by us, the monk Sāti, the fisherman's son, still declared that same evil wrong view, holding onto it with tenacity and adherence - 'Indeed thus, friends, I understand the Teaching taught by the Blessed One, that it is this same consciousness that transmigrates and wanders on, not another.' When we, venerable sir, were not able to dissuade the monk Sāti, the fisherman's son, from that evil wrong view, then we report this matter to the Blessed One."

398. Then the Blessed One addressed a certain monk - "Come, monk, in my name address the monk Sāti, the fisherman's son - 'The Teacher calls you, friend Sāti.'" "Yes, venerable sir," that monk replied to the Blessed One and approached the monk Sāti, the fisherman's son; having approached, he said this to the monk Sāti, the fisherman's son - "The Teacher calls you, friend Sāti." "Yes, friend," the monk Sāti, the fisherman's son, replied to that monk and approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the monk Sāti, the fisherman's son, seated to one side, the Blessed One said this - "Is it true, Sāti, that such an evil wrong view has arisen in you: 'Thus I understand the Teaching taught by the Blessed One, that it is this same consciousness that transmigrates and wanders on, not another'?" "Indeed thus, venerable sir, I understand the Teaching taught by the Blessed One, that it is this same consciousness that transmigrates and wanders on, not another." "What is that consciousness, Sāti?" "That, venerable sir, which speaks and experiences, which experiences here and there the result of good and bad actions." "To whom indeed, foolish man, do you understand the Teaching taught thus by me? Have I not, foolish man, in many ways declared consciousness to be dependently arisen; apart from a condition there is no origination of consciousness? And yet you, foolish man, through your own misapprehension, misrepresent us, and you dig up yourself, and you generate much demerit. For that, foolish man, will be for your harm and suffering for a long time."

399. Then the Blessed One addressed the monks: "What do you think, monks, has this monk Sāti, the fisherman's son, even a spark of warmth in this Teaching and discipline?" "How could that be, venerable sir? No indeed, venerable sir." When this was said, the monk Sāti, the fisherman's son, sat silent, downcast, with drooping shoulders, face cast down, brooding, without response. Then the Blessed One, having understood that the monk Sāti, the fisherman's son, had become silent, downcast, with drooping shoulders, with face cast down, brooding, without response, said this to the monk Sāti, the fisherman's son - "You will be known, foolish man, by this evil wrong view of your own. Here I will question the monks." Then the Blessed One addressed the monks: "Do you too, monks, understand the teaching taught by me thus, that this monk Sāti, the fisherman's son, through his own misapprehension, misrepresents us, and digs up himself, and generates much demerit?" "No, Venerable Sir! For in many ways, venerable sir, consciousness has been declared by the Blessed One to be dependently arisen; apart from a condition there is no origination of consciousness." "Good, good, monks! Good indeed that you, monks, understand the teaching taught by me thus. For in many ways, monks, consciousness has been declared by me to be dependently arisen; apart from a condition there is no origination of consciousness. And yet this monk Sāti, the fisherman's son, through his own misapprehension, misrepresents us, and digs up himself, and generates much demerit. For that will be for that foolish man's harm and suffering for a long time.

400. "Monks, whatever condition dependent on which consciousness arises, by that very condition it is reckoned as consciousness. Dependent on the eye and forms, consciousness arises; it is reckoned just as eye-consciousness; dependent on the ear and sounds, consciousness arises; it is reckoned just as ear-consciousness; dependent on the nose and odours, consciousness arises; it is reckoned just as nose-consciousness; dependent on the tongue and flavours, consciousness arises; it is reckoned just as tongue-consciousness; dependent on the body and tangible objects, consciousness arises; it is reckoned just as body-consciousness; dependent on the mind and mental phenomena, consciousness arises; it is reckoned just as mind-consciousness.

"Just as, monks, whatever condition dependent on which fire burns, by that very condition it is reckoned. Dependent on wood, fire burns; it is reckoned just as wood-fire; dependent on splinters, fire burns; it is reckoned just as splinter-fire; dependent on grass, fire burns; it is reckoned just as grass-fire; dependent on cow-dung, fire burns; it is reckoned just as cow-dung-fire; dependent on chaff, fire burns; it is reckoned just as chaff-fire; dependent on refuse, fire burns; it is reckoned just as refuse-fire. Just so, monks, whatever condition dependent on which consciousness arises, by that very condition it is reckoned. Dependent on the eye and forms, consciousness arises; it is reckoned just as eye-consciousness; dependent on the ear and sounds, consciousness arises; it is reckoned just as ear-consciousness; dependent on the nose and odours, consciousness arises; it is reckoned just as nose-consciousness; dependent on the tongue and flavours, consciousness arises; it is reckoned just as tongue-consciousness. Dependent on the body and tangible objects, consciousness arises; it is reckoned just as body-consciousness. Dependent on the mind and mental phenomena, consciousness arises; it is reckoned just as mind-consciousness.

401. "Do you see, monks, 'This has come to be'?"

"Yes, venerable sir."

"Do you see, monks, 'It has originated from that nutriment'?"

"Yes, venerable sir."

"Do you see, monks, 'From the cessation of that nutriment, what has come to be has the nature of cessation'?"

"Yes, venerable sir."

"Monks, for one who is uncertain, thinking 'Has this come to be or not?' - does sceptical doubt arise?"

"Yes, venerable sir."

"Monks, for one who is uncertain, thinking 'Has it originated from that nutriment or not?' - does sceptical doubt arise?"

"Yes, venerable sir."

"Monks, for one who is uncertain, thinking 'From the cessation of that nutriment, does what has come to be have the nature of cessation or not?' - does sceptical doubt arise?"

"Yes, venerable sir."

"Monks, for one seeing as it really is with right wisdom, 'This has come to be' - is that sceptical doubt abandoned?"

"Yes, venerable sir."

"Monks, for one seeing as it really is with right wisdom, 'It has originated from that nutriment' - is that sceptical doubt abandoned?"

"Yes, venerable sir."

"Monks, for one seeing as it really is with right wisdom, 'From the cessation of that nutriment, what has come to be has the nature of cessation' - is that sceptical doubt abandoned?"

"Yes, venerable sir."

"Monks, thus you are free from doubt here regarding 'This has come to be'?"

"Yes, venerable sir."

"Monks, thus you are free from doubt here regarding 'It has originated from that nutriment'?"

"Yes, venerable sir."

"Monks, thus you are free from doubt here regarding 'From the cessation of that nutriment, what has come to be has the nature of cessation'?"

"Yes, venerable sir."

"Monks, is 'This has come to be' well seen as it really is with right wisdom?"

"Yes, venerable sir."

"Monks, is 'It has originated from that nutriment' well seen as it really is with right wisdom?"

"Yes, venerable sir."

"Monks, is 'From the cessation of that nutriment, what has come to be has the nature of cessation' well seen as it really is with right wisdom?"

"Yes, venerable sir."

"If you, monks, were to cling to this view, so pure and so bright, were to cherish it, were to treasure it, were to treat it as 'mine', would you then understand the Teaching taught by me as like a raft, for the purpose of crossing over, not for the purpose of grasping?"

"No, Venerable Sir."

"If you, monks, were not to cling to this view, so pure and so bright, were not to cherish it, were not to treasure it, were not to treat it as 'mine', would you then understand the Teaching taught by me as like a raft, for the purpose of crossing over, not for the purpose of grasping?"

"Yes, venerable sir."

402. "Monks, there are these four nutriments for the presence of beings or for the support of those seeking birth. Which four? Edible food, gross or subtle, contact is the second, mental volition is the third, consciousness is the fourth.

"And these four nutriments, monks, what is their source, what is their origin, what gives birth to them, what is their production?

"These four nutriments have craving as their source, craving as their origin, craving gives birth to them, craving is their production.

"And this craving, monks, what is its source, what is its origin, what gives birth to it, what is its production?

"Craving has feeling as its source, feeling as its origin, feeling gives birth to it, feeling is its production.

"And this feeling, monks, what is its source, what is its origin, what gives birth to it, what is its production?

"Feeling has contact as its source, contact as its origin, contact gives birth to it, contact is its production.

"And this contact, monks, what is its source, what is its origin, what gives birth to it, what is its production?

"Contact has the six sense bases as its source, the six sense bases as its origin, the six sense bases give birth to it, the six sense bases are its production.

"And these six sense bases, monks, what is their source, what is their origin, what gives birth to them, what is their production?

"The six sense bases have mentality-materiality as their source, mentality-materiality as their origin, mentality-materiality gives birth to them, mentality-materiality is their production.

"And this mentality-materiality, monks, what is its source, what is its origin, what gives birth to it, what is its production?

"Mentality-materiality has consciousness as its source, consciousness as its origin, consciousness gives birth to it, consciousness is its production.

"And this consciousness, monks, what is its source, what is its origin, what gives birth to it, what is its production?

"Consciousness has activities as its source, activities as its origin, activities give birth to it, activities are its production.

"And these activities, monks, what is their source, what is their origin, what gives birth to them, what is their production?

"Activities have ignorance as their source, ignorance as their origin, ignorance gives birth to them, ignorance is their production.

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

403. "'Birth is the condition for ageing and death' - thus indeed this was said; is birth the condition for ageing and death, monks, or not, or how is it here?" "Birth is the condition for ageing and death, venerable sir; thus it is for us here - birth is the condition for ageing and death." "'Existence is the condition for birth' - thus indeed this was said; is existence the condition for birth, monks, or not, or how is it here?" "Existence is the condition for birth, venerable sir; thus it is for us here - existence is the condition for birth." "'Clinging is the condition for existence' - thus indeed this was said; is clinging the condition for existence, monks, or not, or how is it here?" "Clinging is the condition for existence, venerable sir; thus it is for us here - clinging is the condition for existence." "'Craving is the condition for clinging' - thus indeed this was said; is craving the condition for clinging, monks, or not, or how is it here?" "Craving is the condition for clinging, venerable sir; thus it is for us here - craving is the condition for clinging." "'Feeling is the condition for craving' - thus indeed this was said; is feeling the condition for craving, monks, or not, or how is it here?" "Feeling is the condition for craving, venerable sir; thus it is for us here - feeling is the condition for craving." "'Contact is the condition for feeling' - thus indeed this was said; is contact the condition for feeling, monks, or not, or how is it here?" "Contact is the condition for feeling, venerable sir; thus it is for us here - contact is the condition for feeling." "'The six sense bases are the condition for contact' - thus indeed this was said; are the six sense bases the condition for contact, monks, or not, or how is it here?" "The six sense bases are the condition for contact, venerable sir; thus it is for us here - the six sense bases are the condition for contact." "'Mentality-materiality is the condition for the six sense bases' - thus indeed this was said; is mentality-materiality the condition for the six sense bases, monks, or not, or how is it here?" "Mentality-materiality is the condition for the six sense bases, venerable sir; thus it is for us here - mentality-materiality is the condition for the six sense bases." "'Consciousness is the condition for mentality-materiality' - thus indeed this was said; is consciousness the condition for mentality-materiality, monks, or not, or how is it here?" "Consciousness is the condition for mentality-materiality, venerable sir; thus it is for us here - consciousness is the condition for mentality-materiality." "'Activities are the condition for consciousness' - thus indeed this was said; are activities the condition for consciousness, monks, or not, or how is it here?" "Activities are the condition for consciousness, venerable sir; thus it is for us here - activities are the condition for consciousness." "'Ignorance is the condition for activities' - thus indeed this was said; is ignorance the condition for activities, monks, or not, or how is it here?" "Ignorance is the condition for activities, venerable sir; thus it is for us here - ignorance is the condition for activities."

404. "Good, monks. Thus indeed, monks, you too speak thus, I too speak thus - when this exists, that comes to be; from the arising of this, that arises, that is to say - with ignorance as condition, activities; with activities as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be. Thus is the origin of this whole mass of suffering.

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

405. "'From the cessation of birth comes the cessation of ageing and death' - thus indeed this was said; from the cessation of birth, monks, is there the cessation of ageing and death, or not, or how is it here?" "From the cessation of birth, venerable sir, is the cessation of ageing and death; thus it is for us here - from the cessation of birth is the cessation of ageing and death." "'From the cessation of existence comes the cessation of birth' - thus indeed this was said; from the cessation of existence, monks, is there the cessation of birth, or not, or how is it here?" "From the cessation of existence, venerable sir, is the cessation of birth; thus it is for us here - from the cessation of existence is the cessation of birth." "'From the cessation of clinging comes the cessation of existence' - thus indeed this was said; from the cessation of clinging, monks, is there the cessation of existence, or not, or how is it here?" "From the cessation of clinging, venerable sir, is the cessation of existence; thus it is for us here - from the cessation of clinging is the cessation of existence." "'From the cessation of craving comes the cessation of clinging' - thus indeed this was said; from the cessation of craving, monks, is there the cessation of clinging, or not, or how is it here?" "From the cessation of craving, venerable sir, is the cessation of clinging; thus it is for us here - from the cessation of craving is the cessation of clinging." "'From the cessation of feeling comes the cessation of craving' - thus indeed this was said; from the cessation of feeling, monks, is there the cessation of craving, or not, or how is it here?" "From the cessation of feeling, venerable sir, is the cessation of craving; thus it is for us here - from the cessation of feeling is the cessation of craving." "'From the cessation of contact comes the cessation of feeling' - thus indeed this was said; from the cessation of contact, monks, is there the cessation of feeling, or not, or how is it here?" "From the cessation of contact, venerable sir, is the cessation of feeling; thus it is for us here - from the cessation of contact is the cessation of feeling." "'From the cessation of the six sense bases comes the cessation of contact' - thus indeed this was said; from the cessation of the six sense bases, monks, is there the cessation of contact, or not, or how is it here?" "From the cessation of the six sense bases, venerable sir, is the cessation of contact; thus it is for us here - from the cessation of the six sense bases is the cessation of contact." "'From the cessation of mentality-materiality comes the cessation of the six sense bases' - thus indeed this was said; from the cessation of mentality-materiality, monks, is there the cessation of the six sense bases, or not, or how is it here?" "From the cessation of mentality-materiality, venerable sir, is the cessation of the six sense bases; thus it is for us here - from the cessation of mentality-materiality is the cessation of the six sense bases." "'From the cessation of consciousness comes the cessation of mentality-materiality' - thus indeed this was said; from the cessation of consciousness, monks, is there the cessation of mentality-materiality, or not, or how is it here?" "From the cessation of consciousness, venerable sir, is the cessation of mentality-materiality; thus it is for us here - from the cessation of consciousness is the cessation of mentality-materiality." "'From the cessation of activities comes the cessation of consciousness' - thus indeed this was said; from the cessation of activities, monks, is there the cessation of consciousness, or not, or how is it here?" "From the cessation of activities, venerable sir, is the cessation of consciousness; thus it is for us here - from the cessation of activities is the cessation of consciousness." "'From the cessation of ignorance comes the cessation of activities' - thus indeed this was said; from the cessation of ignorance, monks, is there the cessation of activities, or not, or how is it here?" "From the cessation of ignorance, venerable sir, is the cessation of activities; thus it is for us here - from the cessation of ignorance is the cessation of activities."

406. "Good, monks. Thus indeed, monks, you too speak thus, I too speak thus - when this is absent, this does not exist; from the cessation of this, this ceases, that is to say - from the cessation of ignorance comes the cessation of activities; from the cessation of activities comes the cessation of consciousness; from the cessation of consciousness comes the cessation of mentality-materiality; from the cessation of mentality-materiality comes the cessation of the six sense bases; from the cessation of the six sense bases comes the cessation of contact; from the cessation of contact comes the cessation of feeling; from the cessation of feeling comes the cessation of craving; from the cessation of craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence; from the cessation of existence comes the cessation of birth; from the cessation of birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease. Thus is the cessation of this whole mass of suffering.

407. "Would you, monks, knowing thus, seeing thus, run back to the past - 'Did we exist in the past period of time, or did we not exist in the past period of time, what were we in the past period of time, how were we in the past period of time, having been what, what did we become in the past period of time?'"

"No, Venerable Sir."

"Would you, monks, knowing thus, seeing thus, run back to the future - 'Shall we exist in the future period of time, or shall we not exist in the future period of time, what shall we be in the future period of time, how shall we be in the future period of time, having been what, what shall we become in the future period of time?'"

"No, Venerable Sir."

"Would you, monks, knowing thus, seeing thus, regarding the present period of time at this moment, be internally doubtful - 'Am I, or am I not, what am I, how am I, where has this being come from, where will he be going?'"

"No, Venerable Sir."

"Would you, monks, knowing thus, seeing thus, speak thus - 'The Teacher is our respected one, and out of respect for the Teacher we speak thus?'"

"No, Venerable Sir."

"Would you, monks, knowing thus, seeing thus, speak thus - 'The ascetic says thus, and as ascetics we speak thus?'"

"No, Venerable Sir."

"Would you, monks, knowing thus, seeing thus, point to another teacher?"

"No, Venerable Sir."

"Would you, monks, knowing thus, seeing thus, return to those rites, curious practices, and auspicious signs of the many ascetics and brahmins as having substance?"

"No, Venerable Sir."

"Is it not, monks, that whatever you yourselves have known, yourselves have seen, yourselves have understood, that alone you speak?"

"Yes, venerable sir."

"Good, monks, you have been guided by me, monks, through this Teaching that is visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise. This Teaching, monks, is visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise - thus what was said, this was said dependent on that."

408. "Now, monks, from the coming together of three, there is conception in a womb. Here, mother and father come together, but the mother is not in her fertile period, and a gandhabba is not present - then there is indeed not yet conception in a womb. Here, mother and father come together, and the mother is in her fertile period, but a gandhabba is not present - then there is indeed not yet conception in a womb. But when, monks, mother and father come together, and the mother is in her fertile period, and a gandhabba is present - thus from the coming together of three, there is conception in a womb. Then, monks, the mother carries that embryo in her womb for nine or ten months, a heavy burden with great anxiety. Then, monks, the mother gives birth after the elapse of nine or ten months, a heavy burden with great anxiety. She nourishes that one, once born, with her own blood. For this, monks, is blood in the Noble One's discipline, that is to say, mother's milk. That boy, monks, following growth, following the maturing of the faculties, plays with those toys that are for boys, as follows - toy ploughs, stick games, somersaults, toy windmills, toy measures, toy chariots, toy bows. That boy, monks, following growth, following the maturing of the faculties, endowed and furnished with the five types of sensual pleasure, indulges himself - with forms cognizable by the eye that are desirable, pleasant, agreeable, enticing, connected with sensuality, alluring; with sounds cognizable by the ear... with odours cognizable by the nose... with flavours cognizable by the tongue... with tangible objects cognizable by the body that are desirable, pleasant, agreeable, enticing, connected with sensuality, alluring.

409. He, having seen a form with the eye, is attached to a pleasant form, is repelled by an unpleasant form, and dwells with bodily mindfulness not established, with a limited mind. And he does not understand as it really is that liberation of mind and liberation by wisdom - where those evil unwholesome mental states cease without remainder. He, thus having attained compliance and opposition, whatever feeling he feels - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - he delights in that feeling, asserts it, and remains grasping it. For him delighting in that feeling, asserting it, remaining grasping it, delight arises. Whatever delight in feelings, that is clinging; with that clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be. Thus is the origin of this whole mass of suffering. Having heard a sound with the ear. Etc. Having smelled an odour with the nose... etc... Having tasted a flavour with the tongue... etc... Having touched a tangible object with the body... etc... Having cognised a mental object with the mind, he is attached to a pleasant mental object, is repelled by an unpleasant mental object, and dwells with bodily mindfulness not established, with a limited mind. And he does not understand as it really is that liberation of mind and liberation by wisdom - where those evil unwholesome mental states cease without remainder. He, thus having attained compliance and opposition, whatever feeling he feels - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - he delights in that feeling, asserts it, and remains grasping it. For him delighting in that feeling, asserting it, remaining grasping it, delight arises. Whatever delight in feelings, that is clinging; with that clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be. Thus is the origin of this whole mass of suffering.

410. "Here, monks, a Tathāgata arises in the world, a Worthy One, a Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One. He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. A householder, or a householder's son, or one reborn in some other family, hears that Teaching. Having heard that Teaching, he gains faith in the Tathāgata. Endowed with that acquisition of faith, he considers thus: 'The household life is confinement, a path of dust; going forth is the open air. It is not easy for one dwelling in a house to live the holy life that is completely perfect, completely pure, polished like a conch shell. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?' At a later time, having abandoned a small or a large mass of wealth, having abandoned a small or a large circle of relatives, he shaves off his hair and beard, puts on ochre robes, and goes forth from home into homelessness.

411. "Having thus gone forth, having attained the training and way of life of monks, having abandoned the killing of living beings, he abstains from killing living beings; with rod laid down, with knife laid down, one who has shame, compassionate, he dwells concerned for the welfare of all living beings.

"Having abandoned taking what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given, he dwells in purity through non-stealing.

"Having abandoned unchaste conduct, he lives the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice.

"Having abandoned false speech, he abstains from false speech; he speaks the truth, is devoted to truth, reliable, trustworthy, not a deceiver of the world.

"Having abandoned harsh speech, he abstains from harsh speech; he speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people.

"He abstains from damaging seed and plant life, he eats only one meal a day, abstaining from eating at night, abstaining from food at improper times. He abstains from watching dancing, singing, music and shows, he abstains from wearing garlands, using perfumes, cosmetics, ornaments and decorations, he abstains from using high and luxurious beds, he abstains from accepting gold and silver, he abstains from accepting raw grain, he abstains from accepting raw meat, he abstains from accepting women and girls, he abstains from accepting male and female slaves, he abstains from accepting goats and sheep, he abstains from accepting fowl and swine, he abstains from accepting elephants, cattle, horses and mares, he abstains from accepting fields and land, he abstains from running messages and errands, he abstains from buying and selling, he abstains from using false weights, false metals, and false measures, he abstains from cheating, deceiving, fraud and crooked dealings, he abstains from cutting, killing, imprisoning, highway robbery, plunder and violence.

"He is content with a robe for tending the body, with almsfood for tending the belly. Wherever he goes, he goes having taken only these with him. Just as a winged bird, wherever it flies, flies with its wings as its only burden, just so a monk is content with a robe for tending the body, with almsfood for tending the belly. Wherever he goes, he goes having taken only these with him. He, endowed with this noble aggregate of morality, experiences internally a blameless happiness.

He, having seen a form with the eye, is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the eye-faculty, he commits to restraint of the eye-faculty. Having heard a sound with the ear. Etc. Having smelled an odour with the nose... etc... Having tasted a flavour with the tongue... etc... Having touched a tangible object with the body... etc... Having cognised a mental object with the mind, he is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the mind faculty, he commits to restraint of the mind faculty. He, endowed with this noble restraint of the faculties, experiences internally an untainted happiness.

"He acts with full awareness when going forward and returning, acts with full awareness when looking ahead and looking aside, acts with full awareness when bending and stretching, acts with full awareness when wearing the double robe, bowl and robes, acts with full awareness when eating, drinking, chewing and tasting, acts with full awareness when defecating and urinating, acts with full awareness when walking, standing, sitting, sleeping, waking, speaking and remaining silent.

412. "He, endowed with this noble aggregate of morality, endowed with this noble restraint of the faculties, endowed with this noble mindfulness and full awareness, resorts to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw. He, after the meal, having returned from his alms round, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. He, having abandoned covetousness in the world, dwells with a mind free from covetousness; he purifies the mind of covetousness; having abandoned anger and malice, he dwells with a mind free from ill-will, compassionate for the welfare of all living beings; he purifies the mind of anger and malice; having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and fully aware; he purifies the mind of sloth and torpor; having abandoned restlessness and remorse, he dwells unagitated, with a mind internally calmed; he purifies the mind of restlessness and remorse; having abandoned sceptical doubt, he dwells as one who has crossed over doubt, without uncertainty regarding wholesome mental states; he purifies the mind of sceptical doubt.

413. "He, having abandoned these five mental hindrances, impurities of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. Furthermore, monks, with the subsiding of applied and sustained thought, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration... etc. the third meditative absorption... etc. he enters and dwells in the fourth meditative absorption.

414. "He, having seen a form with the eye, is not attached to a pleasant form, is not repelled by an unpleasant form, and dwells with bodily mindfulness established, with a limitless mind. And he understands as it really is that liberation of mind and liberation by wisdom - where those evil unwholesome mental states cease without remainder. He, thus having abandoned compliance and opposition, whatever feeling he feels - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - he does not delight in that feeling, does not assert it, and does not remain grasping it. For him not delighting in that feeling, not asserting it, not remaining grasping it, whatever delight in feelings, that ceases. From the cessation of his delight comes the cessation of clinging; from the cessation of clinging comes the cessation of existence; from the cessation of existence comes the cessation of birth; from the cessation of birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease. Thus is the cessation of this whole mass of suffering. Having heard a sound with the ear. Etc. Having smelled an odour with the nose... etc... Having tasted a flavour with the tongue... etc... Having touched a tangible object with the body... etc... Having cognised a mental object with the mind, he is not attached to a pleasant mental object, is not repelled by an unpleasant mental object, and dwells with bodily mindfulness established, with a limitless mind, and he understands as it really is that liberation of mind and liberation by wisdom - where those evil unwholesome mental states cease without remainder. He, thus having abandoned compliance and opposition, whatever feeling he feels - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - he does not delight in that feeling, does not assert it, and does not remain grasping it. For him not delighting in that feeling, not asserting it, not remaining grasping it, whatever delight in feelings, that ceases. From the cessation of his delight comes the cessation of clinging; from the cessation of clinging comes the cessation of existence; from the cessation of existence comes the cessation of birth; from the cessation of birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease. Thus is the cessation of this whole mass of suffering. Remember this, monks, in brief, as my teaching on liberation through the elimination of craving, but remember the monk Sāti, the fisherman's son, as caught in the great net of craving, the tangle of craving."

This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Discourse on the Greater Extinction of Craving is concluded as eighth.

9. The Greater Discourse at Assapura

415. Thus have I heard - On one occasion the Blessed One was dwelling among the Aṅgas, where there was a market town of the Aṅgas named Assapura. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"People perceive you, monks, as 'ascetics, ascetics.' And when you are asked 'who are you?' you acknowledge 'we are ascetics'; for you, monks, who have such a designation, who have such an acknowledgment, 'we will undertake and practise those qualities that make one an ascetic and that make one a brahmin; thus this designation of ours will be true and our acknowledgment will be factual. And the services of those whose requisites of robes, almsfood, lodging and medicine for the sick we use will be of great fruit and great benefit to them, and this going forth of ours will not be barren but fruitful and yielding growth.' Thus indeed, monks, should you train.

416. "And what, monks, are the qualities that make one an ascetic and that make one a brahmin? 'We will be endowed with shame and moral fear' - thus indeed, monks, should you train. Now, monks, you might think thus - 'We are endowed with shame and moral fear, this much is enough, this much has been done, the goal of asceticism has been attained by us, there is nothing further to be done by us' - you might become satisfied with just that much. I inform you, monks, I announce to you, monks - 'Do not let the goal of asceticism decline for you who are a hundred seeking the goal of asceticism, when there is further to be done.'

417. "And what, monks, is further to be done? 'Our bodily conduct will be pure, manifest, unveiled, without faults, and restrained. And yet by that purity of bodily conduct, we will not exalt ourselves nor scoff at others' - thus indeed, monks, should you train. Now, monks, you might think thus - 'We are endowed with shame and moral fear, our bodily conduct is pure; this much is enough, this much has been done, the goal of asceticism has been attained by us, there is nothing further to be done by us' - you might become satisfied with just that much. I inform you, monks, I announce to you, monks - 'Do not let the goal of asceticism decline for you who are a hundred seeking the goal of asceticism, when there is further to be done.'

418. "And what, monks, is further to be done? 'Our verbal conduct will be pure, manifest, unveiled, without faults, and restrained. And yet by that purity of verbal conduct, we will not exalt ourselves nor scoff at others' - thus indeed, monks, should you train. Now, monks, you might think thus - 'We are endowed with shame and moral fear, our bodily conduct is pure, our verbal conduct is pure; this much is enough, this much has been done, the goal of asceticism has been attained by us, there is nothing further to be done by us' - you might become satisfied with just that much. I inform you, monks, I announce to you, monks - 'Do not let the goal of asceticism decline for you who are a hundred seeking the goal of asceticism, when there is further to be done.'

419. "And what, monks, is further to be done? 'Our mental conduct will be pure, manifest, unveiled, without faults, and restrained. And yet by that purity of mental conduct, we will not exalt ourselves nor scoff at others' - thus indeed, monks, should you train. Now, monks, you might think thus - 'We are endowed with shame and moral fear, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure; this much is enough, this much has been done, the goal of asceticism has been attained by us, there is nothing further to be done by us' - you might become satisfied with just that much. I inform you, monks, I announce to you, monks - 'Do not let the goal of asceticism decline for you who are a hundred seeking the goal of asceticism, when there is further to be done.'

420. "And what, monks, is further to be done? 'Our livelihood will be pure, manifest, unveiled, without faults, and restrained. And yet by that purity of livelihood, we will not exalt ourselves nor scoff at others' - thus indeed, monks, should you train. Now, monks, you might think thus - 'We are endowed with shame and moral fear, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure, our livelihood is pure; this much is enough, this much has been done, the goal of asceticism has been attained by us, there is nothing further to be done by us' - you might become satisfied with just that much. I inform you, monks, I announce to you, monks - 'Do not let the goal of asceticism decline for you who are a hundred seeking the goal of asceticism, when there is further to be done.'

421. "And what, monks, is further to be done? 'We will be with guarded doors in the faculties; having seen a form with the eye, not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, we will proceed to restrain it, we will guard the eye-faculty, we will commit to restraint of the eye-faculty. Having heard a sound with the ear. Etc. Having smelled an odour with the nose... etc... Having tasted a flavour with the tongue... etc... Having touched a tangible object with the body... etc... Having cognised a mental object with the mind, not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, we will proceed to restrain it, we will guard the mind faculty, we will commit to restraint of the mind faculty' - thus indeed, monks, should you train. Now, monks, you might think thus - 'We are endowed with shame and moral fear, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure, our livelihood is pure, we are with guarded doors in the faculties; this much is enough, this much has been done, the goal of asceticism has been attained by us, there is nothing further to be done by us' - you might become satisfied with just that much. I inform you, monks, I announce to you, monks - 'Do not let the goal of asceticism decline for you who are a hundred seeking the goal of asceticism, when there is further to be done.'

422. "And what, monks, is further to be done? 'We will be knowing moderation in food, having reflected wisely we will take 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 us progress, blamelessness, and comfortable dwelling."' Thus indeed, monks, should you train. Now, monks, you might think thus - 'We are endowed with shame and moral fear, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure, our livelihood is pure, we are with guarded doors in the faculties, knowing moderation in food; this much is enough, this much has been done, the goal of asceticism has been attained by us, there is nothing further to be done by us' - you might become satisfied with just that much. I inform you, monks, I announce to you, monks - 'Do not let the goal of asceticism decline for you who are a hundred seeking the goal of asceticism, when there is further to be done.'

423. "And what, monks, is further to be done? 'We will be devoted to wakefulness, during the day by walking and sitting we will purify the mind of obstructive mental states. During the first watch of the night by walking and sitting we will purify the mind of obstructive mental states. During the middle watch of the night we will lie 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 we will purify the mind of obstructive mental states' - thus indeed, monks, should you train. Now, monks, you might think thus - 'We are endowed with shame and moral fear, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure, our livelihood is pure, we are with guarded doors in the faculties, knowing moderation in food, devoted to wakefulness; this much is enough, this much has been done, the goal of asceticism has been attained by us, there is nothing further to be done by us' - you might become satisfied with just that much. I inform you, monks, I announce to you, monks - 'Do not let the goal of asceticism decline for you who are a hundred seeking the goal of asceticism, when there is further to be done.'

424. "And what, monks, is further to be done? 'We will be endowed with mindfulness and full awareness, acting with full awareness when going forward and returning, acting with full awareness when looking ahead and looking aside, acting with full awareness when bending and stretching, acting with full awareness when wearing the double robe, bowl and robes, acting with full awareness when eating, drinking, chewing and tasting, acting with full awareness when defecating and urinating, acting with full awareness when walking, standing, sitting, sleeping, waking, speaking and remaining silent' - thus indeed, monks, should you train. Now, monks, you might think thus - 'We are endowed with shame and moral fear, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure, our livelihood is pure, we are with guarded doors in the faculties, knowing moderation in food, devoted to wakefulness, endowed with mindfulness and full awareness; this much is enough, this much has been done, the goal of asceticism has been attained by us, there is nothing further to be done by us' - you might become satisfied with just that much. I inform you, monks, I announce to you, monks - 'Do not let the goal of asceticism decline for you who are a hundred seeking the goal of asceticism, when there is further to be done.'

425. "And what, monks, is further to be done? Here, monks, a monk resorts to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw. He, after the meal, having returned from his alms round, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. He, having abandoned covetousness in the world, dwells with a mind free from covetousness; he purifies the mind of covetousness; having abandoned anger and malice, he dwells with a mind free from ill-will, compassionate for the welfare of all living beings; he purifies the mind of anger and malice; having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and fully aware; he purifies the mind of sloth and torpor; having abandoned restlessness and remorse, he dwells unagitated, with a mind internally calmed; he purifies the mind of restlessness and remorse; having abandoned sceptical doubt, he dwells as one who has crossed over doubt, without uncertainty regarding wholesome mental states; he purifies the mind of sceptical doubt.

426. "Just as, monks, a man having taken a loan might engage in business activities. Those business activities of his might succeed. He might put an end to whatever former principal debts there were, and there might be something left over for the maintenance of his wife. He would think thus - 'I formerly having taken a loan engaged in business activities. Those business activities of mine succeeded. I put an end to whatever former principal debts there were, and there is something left over for the maintenance of my wife.' On that account he would obtain gladness, he would attain pleasure.

"Just as, monks, a man might be sick, afflicted, severely ill; and food would not be agreeable to him, and there would be no strength in his body. At a later time he might be freed from that illness; and food would be agreeable to him, and there would be strength in his body. He would think thus - 'I was formerly sick, afflicted, severely ill; and food was not agreeable to me, and there was no strength in my body. Now I am freed from that illness; and food is agreeable to me, and there is strength in my body.' On that account he would obtain gladness, he would attain pleasure.

"Just as, monks, a man might be bound in a prison. At a later time he might be freed from that bondage safely and without fear, and there would be no loss of his wealth. He would think thus - 'I was formerly bound in a prison. Now I am freed from that bondage safely and without fear, and there is no loss of my wealth.' On that account he would obtain gladness, he would attain pleasure.

"Just as, monks, a man might be a slave, not self-dependent, dependent on others, not able to go where he wishes. At a later time he might be freed from that slavery, self-dependent, not dependent on others, a freeman, able to go where he wishes. He would think thus - 'I was formerly a slave, not self-dependent, dependent on others, not able to go where I wished. Now I am freed from that slavery, self-dependent, not dependent on others, a freeman, able to go where I wish.' On that account he would obtain gladness, he would attain pleasure.

"Just as, monks, a man with wealth and possessions might proceed along a highway through a wilderness. At a later time he might cross over that wilderness safely and without fear, and there would be no loss of his wealth. He would think thus - 'I formerly with wealth and possessions proceeded along a highway through a wilderness. Now I have crossed over that wilderness safely and without fear, and there is no loss of my wealth.' On that account he would obtain gladness, he would attain pleasure.

"Even so, monks, a monk regards these five hindrances not abandoned within himself just as a debt, just as an illness, just as a prison, just as slavery, just as a highway through a wilderness. Just as, monks, just as freedom from debt, just as health, just as release from bondage, just as freedom, just as a place of security; even so, a monk regards these five hindrances as abandoned within himself.

427. "He, having abandoned these five mental hindrances, impurities of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. He drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion, so that there is no part of his entire body unpervaded by the rapture and happiness born of seclusion. Just as, monks, a skilled bathman or his apprentice, having scattered bath powder in a bronze dish, might knead it by sprinkling it again and again with water. That ball of bath powder is permeated with moisture, pervaded by moisture, within and without, pervaded by moisture, yet does not drip. Just so, monks, a monk drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion, so that there is no part of his entire body unpervaded by the rapture and happiness born of seclusion.

428. "Furthermore, monks, with the subsiding of applied and sustained thought, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. He drenches, steeps, fills, and pervades this very body with the rapture and happiness born of concentration, so that there is no part of his entire body unpervaded by the rapture and happiness born of concentration. Just as, monks, a lake with a spring. It has no inlet for water from the eastern direction, no inlet for water from the western direction, no inlet for water from the northern direction, no inlet for water from the southern direction, and the rain god would not send down proper showers from time to time. Then cool streams of water, having sprung up from that very lake, would drench, steep, fill, and pervade that very lake with cool water, so that there would be no part of the entire lake unpervaded by cool water. Just so, monks, a monk drenches, steeps, fills, and pervades this very body with the rapture and happiness born of concentration, so that there is no part of his entire body unpervaded by the rapture and happiness born of concentration.

429. "Furthermore, monks, with the fading away of rapture, a monk dwells equanimous, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. He drenches, steeps, fills, and pervades this very body with happiness free from rapture, so that there is no part of his entire body unpervaded by happiness free from rapture. Just as, monks, in a pond of water lilies, or a pond of lotuses, or a pond of white lotuses, some water lilies, or lotuses, or white lotuses are born in the water, grow in the water, do not rise above the water, and are nourished while submerged within, and they, from their tips to their roots, are drenched, steeped, filled, and pervaded with cool water, so that there is no part of the entire water lilies, or lotuses, or white lotuses unpervaded by cool water. Just so, monks, a monk drenches, steeps, fills, and pervades this very body with happiness free from rapture, so that there is no part of his entire body unpervaded by happiness free from rapture.

430. "Furthermore, monks, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. He sits having pervaded this very body with a pure and bright mind, so that there is nothing of his entire body unpervaded by the pure and bright mind. Just as, monks, a man having wrapped himself up to the head with a white cloth might be seated, so that there would be no part of his entire body untouched by the white cloth. Just so, monks, a monk sits having pervaded this very body with a pure and bright mind, so that there is nothing of his entire body unpervaded by the pure and bright mind.

431. "When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of recollecting past lives. He recollects manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he recollects manifold past lives. Just as, monks, a man might go from his own village to another village, and from that village might go to another village, and he might return from that village to his own village. He would think thus - 'I went from my own village to that village; there I stood thus, sat thus, spoke thus, remained silent thus; from that village I went to that village; there too I stood thus, sat thus, spoke thus, remained silent thus; I have returned from that village to my own village.' Just so, monks, a monk recollects manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he recollects manifold past lives.

432. "When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of the passing away and rebirth of beings. With the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions... etc. Just as, monks, there are two houses with doors facing each other. There a man with eyes, standing in the middle, might see people entering the house and leaving, walking back and forth and wandering about. Just so, monks, a monk with the divine eye, which is pure and surpasses the human, sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions... etc.

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

"Just as, monks, there might be a lake on a mountain top, clear, bright, and undisturbed. There a man with eyes, standing on the bank, might see oysters and shells, gravel and pebbles, and shoals of fish, moving about or remaining still. He would think thus - 'This lake is clear, bright, and undisturbed. Here are these oysters and shells, gravel and pebbles, and shoals of fish moving about or remaining still.' Just so indeed, monks, a monk understands as it really is: 'This is suffering' etc. he understands: 'There is no more of this state of being.'

434. "This is called, monks, a monk who is an 'ascetic' and also a 'brahmin' and also 'one who has bathed' and also 'one who has attained the highest knowledge' and also 'a learned one' and also 'a noble one' and also 'a Worthy One'. And how, monks, is a monk an ascetic? For him evil unwholesome mental states have been calmed, that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death. Thus, monks, a monk is an ascetic.

"And how, monks, is a monk a brahmin? For him evil unwholesome mental states have been warded off, that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death. Thus, monks, a monk is a brahmin.

"And how, monks, is a monk one who has bathed? For him evil unwholesome mental states have been washed away, that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death. Thus, monks, a monk is one who has bathed.

"And how, monks, is a monk one who has attained the highest knowledge? For him evil unwholesome mental states have been known, that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death. Thus, monks, a monk is one who has attained the highest knowledge.

"And how, monks, is a monk a learned one? For him evil unwholesome mental states have flowed out, that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death. Thus, monks, a monk is a learned one.

"And how, monks, is a monk a noble one? For him evil unwholesome mental states are far away, that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death. Thus, monks, a monk is a noble one.

"And how, monks, is a monk a Worthy One? For him evil unwholesome mental states are far away, that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death. Thus, monks, a monk is a Worthy One."

This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Discourse on the Greater Assapura is concluded as ninth.

10. The Shorter Discourse at Assapura

435. Thus have I heard - On one occasion the Blessed One was dwelling among the Aṅgas, where there was a market town of the Aṅgas named Assapura. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this - "People perceive you, monks, as 'ascetics, ascetics.' And when you are asked 'who are you?' you acknowledge 'we are ascetics.' For you, monks, who have such a designation, who have such an acknowledgment - 'We will proceed along the practice proper for ascetics; thus this designation of ours will be true and our acknowledgment will be factual; and the services of those whose requisites of robes, almsfood, lodging and medicine for the sick we use will be of great fruit and great benefit to them, and this going forth of ours will not be barren but fruitful and yielding growth.' Thus indeed, monks, should you train.

436. "And how, monks, is a monk not practising the proper practice of an ascetic? For whatever monk, monks, who is covetous, covetousness has not been abandoned, for one with an angry mind, anger has not been abandoned, for one prone to wrath, wrath has not been abandoned, for one with hostility, hostility has not been abandoned, for one with contempt, contempt has not been abandoned, for one with insolence, insolence has not been abandoned, for one who is envious, envy has not been abandoned, for one who is stingy, stinginess has not been abandoned, for one who is fraudulent, fraudulence has not been abandoned, for one who is deceitful, deceit has not been abandoned, for one with evil desires, evil desire has not been abandoned, for one with wrong view, wrong view has not been abandoned - because of the non-abandoning of these stains of an ascetic, faults of an ascetic, dregs of an ascetic, states bound for the realm of misery, to be experienced in an unfortunate destination, I say 'he is not practising the proper practice of an ascetic.' Just as, monks, a weapon called 'mataja', double-edged, tempered and sharpened. That would be wrapped and enveloped in a double robe. I say this monk's going forth is similar to that, monks.

437. "I do not, monks, say that asceticism is achieved by a double-robe wearer merely by wearing the double robe. I do not, monks, say that asceticism is achieved by a naked ascetic merely by being naked. I do not, monks, say that asceticism is achieved by one covered with dust and dirt merely by being covered with dust and dirt. I do not, monks, say that asceticism is achieved by one who immerses in water merely by immersing in water. I do not, monks, say that asceticism is achieved by a tree-root dweller merely by dwelling at the root of a tree. I do not, monks, say that asceticism is achieved by one who lives in the open air merely by living in the open air. I do not, monks, say that asceticism is achieved by one who stands upright merely by standing upright. I do not, monks, say that asceticism is achieved by one who eats periodically merely by eating periodically. I do not, monks, say that asceticism is achieved by one who recites incantations merely by reciting incantations. I do not, monks, say that asceticism is achieved by a matted-hair ascetic merely by wearing matted hair.

"If, monks, for a double-robe wearer, merely by wearing the double robe, covetousness would be abandoned for one who is covetous, anger would be abandoned for one with an angry mind, wrath would be abandoned for one prone to wrath, hostility would be abandoned for one with hostility, contempt would be abandoned for one with contempt, insolence would be abandoned for one with insolence, envy would be abandoned for one who is envious, stinginess would be abandoned for one who is stingy, fraudulence would be abandoned for one who is fraudulent, deceit would be abandoned for one who is deceitful, evil desire would be abandoned for one with evil desires, wrong view would be abandoned for one with wrong view, then friends and colleagues, relatives and blood-relations would make him a double-robe wearer as soon as he was born, and would encourage him to be a double-robe wearer - 'Come, dear friend, be a double-robe wearer; being a double-robe wearer, merely by wearing the double robe, covetousness will be abandoned for one who is covetous, anger will be abandoned for one with an angry mind, wrath will be abandoned for one prone to wrath, hostility will be abandoned for one with hostility, contempt will be abandoned for one with contempt, insolence will be abandoned for one with insolence, envy will be abandoned for one who is envious, stinginess will be abandoned for one who is stingy, fraudulence will be abandoned for one who is fraudulent, deceit will be abandoned for one who is deceitful, evil desire will be abandoned for one with evil desires, wrong view will be abandoned for one with wrong view.' But because I, monks, see here a certain double-robe wearer who is covetous, with an angry mind, prone to wrath, with hostility, with contempt, with insolence, envious, stingy, fraudulent, deceitful, with evil desires, with wrong view, therefore I do not say that asceticism is achieved by a double-robe wearer merely by wearing the double robe.

"If, monks, for a naked ascetic... etc. If, monks, for one covered with dust and dirt... etc. If, monks, for one who immerses in water... etc. If, monks, for a tree-root dweller... etc. If, monks, for one who lives in the open air... etc. If, monks, for one who stands upright... etc. If, monks, for one who eats periodically... etc. If, monks, for one who recites incantations... etc. If, monks, for a matted-hair ascetic, merely by wearing matted hair, covetousness would be abandoned for one who is covetous, anger would be abandoned for one with an angry mind, wrath would be abandoned for one prone to wrath, hostility would be abandoned for one with hostility, contempt would be abandoned for one with contempt, insolence would be abandoned for one with insolence, envy would be abandoned for one who is envious, stinginess would be abandoned for one who is stingy, fraudulence would be abandoned for one who is fraudulent, deceit would be abandoned for one who is deceitful, evil desire would be abandoned for one with evil desires, wrong view would be abandoned for one with wrong view, then friends and colleagues, relatives and blood-relations would make him a matted-hair ascetic as soon as he was born, and would encourage him to be a matted-hair ascetic - 'Come, dear friend, be a matted-hair ascetic; being a matted-hair ascetic, merely by wearing matted hair, covetousness will be abandoned for one who is covetous, anger will be abandoned for one with an angry mind, wrath will be abandoned for one prone to wrath... etc. evil desire will be abandoned for one with evil desires, wrong view will be abandoned for one with wrong view.' But because I, monks, see here a certain matted-hair ascetic who is covetous, with an angry mind, prone to wrath, with hostility, with contempt, with insolence, envious, stingy, fraudulent, deceitful, with evil desires, with wrong view, therefore I do not say that asceticism is achieved by a matted-hair ascetic merely by wearing matted hair.

438. "And how, monks, is a monk practising the proper practice of an ascetic? For whatever monk, monks, who is covetous, covetousness has been abandoned, for one with an angry mind, anger has been abandoned, for one prone to wrath, wrath has been abandoned, for one with hostility, hostility has been abandoned, for one with contempt, contempt has been abandoned, for one with insolence, insolence has been abandoned, for one who is envious, envy has been abandoned, for one who is stingy, stinginess has been abandoned, for one who is fraudulent, fraudulence has been abandoned, for one who is deceitful, deceit has been abandoned, for one with evil desires, evil desire has been abandoned, for one with wrong view, wrong view has been abandoned - because of the abandoning of these stains of an ascetic, faults of an ascetic, dregs of an ascetic, states bound for the realm of misery, to be experienced in an unfortunate destination, I say 'he is practising the proper practice of an ascetic.' He sees himself purified from all these evil unwholesome mental states. When he sees himself purified from all these evil unwholesome mental states, gladness arises; in one who is gladdened, rapture arises; when the mind is filled with rapture, the body becomes calm; one whose body is calm feels happiness; the mind of one who is happy becomes concentrated.

"He dwells having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. With a mind accompanied by compassion... etc. with a mind accompanied by altruistic joy... etc. He dwells having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will. Just as, monks, there might be a pond with clear water, with sweet water, with cool water, with pure water, with good fords, delightful. If a man were to come from the eastern direction, overcome by heat, afflicted by heat, weary, thirsty and parched. He, having come to that pond, having removed his thirst for water, having removed the fever of heat... etc. If a man were to come from the western direction... etc. If a man were to come from the northern direction... etc. If a man were to come from the southern direction. From wherever a man might come, overcome by heat, afflicted by heat, weary, thirsty and parched. He, having come to that pond, having removed his thirst for water, having removed the fever of heat. Just so, monks, if one has gone forth from home into homelessness from a family of the warrior caste, and having come to the Teaching and discipline proclaimed by the Tathāgata, having thus developed friendliness, compassion, altruistic joy, and equanimity, he obtains internal appeasement. Because of internal appeasement, I say 'he is practising the proper practice of an ascetic.' If from a brahmin family... etc. If from a merchant family... etc. If from a worker family... etc. If one has gone forth from home into homelessness from whatever family, and having come to the Teaching and discipline proclaimed by the Tathāgata, having thus developed friendliness, compassion, altruistic joy, and equanimity, he obtains internal appeasement. Because of internal appeasement, I say 'he is practising the proper practice of an ascetic.'

"If one has gone forth from home into homelessness from a family of the warrior caste. And with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, he dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. With the elimination of the mental corruptions, he is an ascetic. If from a brahmin family... etc. If from a merchant family... If from a worker family... If one has gone forth from home into homelessness from whatever family, and with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, he dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. With the elimination of the mental corruptions, he is an ascetic."

This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Discourse on the Shorter Assapura is concluded as tenth.

The Greater Chapter on Pairs is concluded as fourth.

Its summary:

The Brick Hall Sal Grove, to maintain, for the wise one again the refutation of Saccaka;

The brightening of the facial complexion, the lump of fire, with Kevaṭṭa, Assapura, and the matted-hair ascetic.

5. The Shorter Chapter on Pairs

1. The Discourse on the Brahmins of Sālā

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

Then the brahmin householders of Sālā approached the Blessed One; having approached, some, having paid respect to the Blessed One, sat down to one side; some exchanged friendly greetings with the Blessed One, and having concluded the pleasant and memorable talk, sat down to one side; some, having extended joined palms in salutation towards the Blessed One, sat down to one side; some, having announced their name and clan in the presence of the Blessed One, sat down to one side; some, remaining silent, sat down to one side. Seated to one side, the brahmin householders of Sālā said this to the Blessed One - "What now, Master Gotama, is the cause, what is the condition, whereby some beings here, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell? And what, Master Gotama, is the cause, what is the condition, whereby some beings here, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world?"

"Because of unrighteous conduct and uneven conduct, householders, some beings here, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Because of righteous conduct and even conduct, householders, some beings here, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world."

"We do not understand in detail the meaning of what Master Gotama has spoken in brief, the meaning not explained in detail. It would be good if Master Gotama would teach us the Teaching in such a way that we might understand in detail the meaning of what Master Gotama has spoken in brief, the meaning not explained in detail." "If so, householders, listen, pay close attention, I will speak." "Yes, sir," the brahmin householders of Sālā assented to the Blessed One. The Blessed One said this -

440. "Householders, there is threefold unrighteous conduct and uneven conduct by body, there is fourfold unrighteous conduct and uneven conduct by speech, there is threefold unrighteous conduct and uneven conduct by mind.

"And how, householders, is there threefold unrighteous conduct and uneven conduct by body? Here, householders, a certain one is a killer of living beings, cruel, with bloody hands, devoted to striking and killing, without compassion for living beings.

"And he is a taker of what is not given. Whatever belongs to another, another's wealth and requisites, whether in the village or in the forest, that which is not given, reckoned a theft, he takes.

"And he engages in sexual misconduct. Those women who are protected by the mother, protected by the father, protected by both mother and father, protected by the brother, protected by the sister, protected by relatives, protected by the clan, protected by co-religionists, having an owner, under penalty, even those encircled with a garland of flowers, he commits adultery with such women. Thus, householders, there is threefold unrighteous conduct and uneven conduct by body.

"And how, householders, is there fourfold unrighteous conduct and uneven conduct by speech? Here, householders, a certain one is a liar. Having gone to an assembly, or having gone to a company, or having gone among relatives, or having gone among a guild, or having gone among the royal court, being brought forward and questioned as a witness - 'Come, good man, tell what you know' - he, not knowing, says - 'I know,' or knowing, says - 'I do not know,' or not seeing, says - 'I see,' or seeing, says - 'I do not see.' Thus for his own sake, or for another's sake, or for the sake of some material gain, he becomes a conscious speaker of falsehood.

"And he is a speaker of divisive speech. Having heard here, he repeats it elsewhere to divide these people, or having heard elsewhere, he repeats it here to divide those people. Thus he is one who divides those who are united, or a supporter of those who are divided, rejoicing in discord, delighting in discord, taking delight in discord, he is a speaker of words that create discord.

"And he is a speaker of harsh speech. Whatever speech is rough, harsh, hurtful to others, offensive to others, bordering on wrath, not conducive to concentration, he speaks such speech.

"And he is a speaker of idle chatter. He speaks at the wrong time, speaks what is not factual, speaks what is unbeneficial, speaks what is not the Teaching, speaks what is not the discipline. He speaks words not worth treasuring, at the wrong time, without reason, without limit, not connected with benefit. Thus, householders, there is fourfold unrighteous conduct and uneven conduct by speech.

"And how, householders, is there threefold unrighteous conduct and uneven conduct by mind? Here, householders, a certain one is covetous; whatever belongs to another, another's wealth and requisites, he covets - 'Oh, may what belongs to another be mine!'

"And he has a corrupted mind, with evil mental intentions - 'May these beings be killed, or slaughtered, or annihilated, or destroyed, or may they not exist!'

"And he holds wrong view, has perverted vision - 'There is not what is given, there is not what is sacrificed, there is not what is offered, there is no result and consequence of good and bad actions, there is not this world, there is not the other world, there is not mother, there is not father, there are no spontaneously reborn beings, there are not in the world ascetics and brahmins who have gone the right way, who have rightly practised, who proclaim this world and the other world, having realised them by direct knowledge themselves.' Thus, householders, there is threefold unrighteous conduct and uneven conduct by mind.

"Because of unrighteous conduct and uneven conduct, householders, some beings here, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell.

441. "Householders, there is threefold righteous conduct and even conduct by body, there is fourfold righteous conduct and even conduct by speech, there is threefold righteous conduct and even conduct by mind.

"Having abandoned taking what is not given, he abstains from taking what is not given. Whatever belongs to another, another's wealth and requisites, whether in the village or in the forest, that which is not given, reckoned a theft, he does not take.

"Having abandoned sexual misconduct, he abstains from sexual misconduct. Those women who are protected by the mother, protected by the father, protected by both mother and father, protected by the brother, protected by the sister, protected by relatives, protected by the clan, protected by co-religionists, having an owner, under penalty, even those encircled with a garland of flowers, he does not commit adultery with such women. Thus, householders, there is threefold righteous conduct and even conduct by body.

"And how, householders, is there fourfold righteous conduct and even conduct by speech? Here, householders, a certain one, having abandoned lying, abstains from lying. Having gone to an assembly, or having gone to a company, or having gone among relatives, or having gone among a guild, or having gone among the royal court, being brought forward and questioned as a witness - 'Come, good man, tell what you know' - he, not knowing, says - 'I do not know,' or knowing, says - 'I know,' or not seeing, says - 'I do not see,' or seeing, says - 'I see.' Thus for his own sake, or for another's sake, or for the sake of some trifling material gain, he does not become a conscious speaker of falsehood.

"Having abandoned idle chatter, he abstains from idle chatter. He speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching, speaks on the discipline; he speaks words worth treasuring, timely, reasonable, well-defined, connected with the goal. Thus, householders, there is fourfold righteous conduct and even conduct by speech.

"And how, householders, is there threefold righteous conduct and even conduct by mind? Here, householders, a certain one is non-covetous; whatever belongs to another, another's wealth and requisites, he does not covet - 'Oh, may what belongs to another be mine!'

"And he has a mind without ill-will, with uncorrupted mental intention - 'May these beings be free from enmity, free from affliction, free from trouble, may they look after themselves happily.'

"And he holds right view, with undistorted vision - 'There is what is given, there is what is sacrificed, there is what is offered, there is result and consequence of good and bad actions, there is this world, there is the other world, there is mother, there is father, there are spontaneously reborn beings, there are in the world ascetics and brahmins who have gone the right way, who have rightly practised, who proclaim this world and the other world, having realised them by direct knowledge themselves.' Thus, householders, there is threefold righteous conduct and even conduct by mind.

"Because of righteous conduct and even conduct, householders, some beings here, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world.

442. "If, householders, one who practises righteousness and practises evenness should wish - 'Oh, may I, upon the body's collapse at death, be reborn in the company of wealthy warriors!' There is this possibility that he, upon the body's collapse at death, would be reborn in the company of wealthy warriors. What is the reason for this? Because he practises righteousness and practises evenness.

"If, householders, one who practises righteousness and practises evenness should wish - 'Oh, may I, upon the body's collapse at death, be reborn in the company of wealthy brahmins... etc. in the company of wealthy householders!' There is this possibility that he, upon the body's collapse at death, would be reborn in the company of wealthy householders. What is the reason for this? Because he practises righteousness and practises evenness.

"If, householders, one who practises righteousness and practises evenness should wish - 'Oh, may I, upon the body's collapse at death, be reborn in the company of the gods ruled by the four great kings!' There is this possibility that he, upon the body's collapse at death, would be reborn in the company of the gods ruled by the four great kings. What is the reason for this? Because he practises righteousness and practises evenness.

"If, householders, one who practises righteousness and practises evenness should wish - 'Oh, may I, upon the body's collapse at death, be reborn in the company of the Thirty-three gods... etc. the Yāma gods... the Tusita gods... the gods who delight in creation... the gods who control what is created by others... the gods of Brahmā's company!' There is this possibility that he, upon the body's collapse at death, would be reborn in the company of the gods of Brahmā's company. What is the reason for this? Because he practises righteousness and practises evenness.

"If, householders, one who practises righteousness and practises evenness should wish - 'Oh, may I, upon the body's collapse at death, be reborn in the company of the radiant gods!' There is this possibility that he, upon the body's collapse at death, would be reborn in the company of the radiant gods. What is the reason for this? Because he practises righteousness and practises evenness.

"If, householders, one who practises righteousness and practises evenness should wish - 'Oh, may I, upon the body's collapse at death, be reborn in the company of the gods of limited radiance... etc. the gods of immeasurable radiance... the radiant gods... the gods of limited glory... the gods of immeasurable glory... the gods of streaming glory... the gods of great fruit... the Aviha gods... the Atappa gods... the Sudassa gods... the Sudassī gods... the Akaniṭṭha gods... the gods who have reached the plane of infinite space... the gods who have reached the plane of infinite consciousness... the gods who have reached the plane of nothingness... the gods who have reached the plane of neither-perception-nor-non-perception!' There is this possibility that he, upon the body's collapse at death, would be reborn in the company of the gods who have reached the plane of neither-perception-nor-non-perception. What is the reason for this? Because he practises righteousness and practises evenness.

"If, householders, one who practises righteousness and practises evenness should wish - 'Oh, may I, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge myself, having attained, dwell in the liberation of mind and liberation by wisdom that are without mental corruptions'; now there is this possibility that he, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, would dwell in the liberation of mind and liberation by wisdom that are without mental corruptions. What is the reason for this? Because he is one who practises righteously, one who practises evenly."

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

The Discourse on the Sāleyyakas is concluded as first.

2. The Discourse on the Brahmins of Verañja

444. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time brahmin householders from Verañja were dwelling at Sāvatthī on some business. The brahmin householders from Verañja heard - "Indeed, my dear, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, is dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One. He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure.' Good indeed is the seeing of such Worthy Ones."

Then the brahmin householders from Verañja approached the Blessed One; having approached, some, having paid respect to the Blessed One, sat down to one side; some exchanged friendly greetings with the Blessed One, and having concluded the pleasant and memorable talk, sat down to one side; some, having extended joined palms in salutation towards the Blessed One, sat down to one side; some, having announced their name and clan in the presence of the Blessed One, sat down to one side; some, remaining silent, sat down to one side. Seated to one side, the brahmin householders from Verañja said this to the Blessed One - "What now, Master Gotama, is the cause, what is the condition, whereby some beings here, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell? And what, Master Gotama, is the cause, what is the condition, whereby some beings here, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world?"

"We do not understand in detail the meaning of what Master Gotama has spoken in brief, the meaning not explained in detail. It would be good if Master Gotama would teach us the Teaching in such a way that we might understand in detail the meaning of what Master Gotama has spoken in brief, the meaning not explained in detail." "If so, householders, listen, pay close attention, I will speak." "Yes, sir," the brahmin householders from Verañja assented to the Blessed One. The Blessed One said this -

445. "Householders, there is threefold unrighteous and uneven conduct by body, there is fourfold unrighteous and uneven conduct by speech, there is threefold unrighteous and uneven conduct by mind.

"And how, householders, is there threefold unrighteous and uneven conduct by body? Here, householders, a certain one is a killer of living beings. Cruel, with bloody hands, devoted to striking and killing, without compassion for living beings. And he is a taker of what is not given. Whatever belongs to another, another's wealth and requisites... that which is not given, reckoned a theft, he takes. And he engages in sexual misconduct. Those women who are protected by the mother... he commits adultery with such women. Thus, householders, there is threefold unrighteous and uneven conduct by body.

"And how, householders, is there fourfold unrighteous and uneven conduct by speech? Here, householders, a certain one is a liar. Having gone to an assembly or... he becomes a conscious speaker of falsehood. And he is a speaker of divisive speech. Having heard here, he repeats it elsewhere... he is a speaker of words that create discord. And he is a speaker of harsh speech. Whatever speech is rough, harsh... he speaks such words. And he is a speaker of idle chatter. He speaks at the wrong time... without limit, not connected with benefit. Thus, householders, there is fourfold unrighteous and uneven conduct by speech.

"And how, householders, is there threefold unrighteous and uneven conduct by mind? Here, householders, a certain one is covetous... etc. 'May that be mine!' And he has a corrupted mind, with evil mental intentions - 'May these beings be killed or... or may they not exist!' And he holds wrong view, has perverted vision - 'There is not what is given, there is not what is sacrificed... having realised them by direct knowledge themselves.' Thus, householders, there is threefold unrighteous and uneven conduct by mind.

"Because of unrighteous conduct and uneven conduct, householders, some beings here, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell.

446. "Householders, there is threefold righteous conduct and even conduct by body, there is fourfold righteous conduct and even conduct by speech, there is threefold righteous conduct and even conduct by mind.

"And how, householders, is there threefold righteous conduct and even conduct by body? Here, householders, a certain one, having abandoned the killing of living beings, abstains from killing living beings; with rod laid down, with knife laid down, one who has shame, compassionate, he dwells concerned for the welfare of all living beings. Having abandoned taking what is not given, he abstains from taking what is not given; whatever belongs to another... that which is not given, reckoned a theft, he does not take. Having abandoned sexual misconduct... he does not commit adultery with such women. Thus, householders, there is threefold righteous conduct and even conduct by body.

"And how, householders, is there fourfold righteous conduct and even conduct by speech? Here, householders, a certain one, having abandoned lying, abstains from lying. Having gone to an assembly, or... etc. he does not become a conscious speaker of falsehood. Having abandoned divisive speech... he is a speaker of words that create concord. Having abandoned harsh speech... he speaks such words. Having abandoned idle chatter... timely, reasonable, well-defined, connected with the goal. Thus, householders, there is fourfold righteous conduct and even conduct by speech.

"And how, householders, is there threefold righteous conduct and even conduct by mind? Here, householders, a certain one is non-covetous. Whatever belongs to another, another's wealth and requisites, he does not covet - 'Oh, may what belongs to another be mine!' And he has a mind without ill-will, with uncorrupted mental intention - 'May these beings be free from enmity, free from affliction, free from trouble, may they look after themselves happily.' And he holds right view, with undistorted vision - 'There is what is given, there is what is sacrificed... who proclaim, having realised them by direct knowledge themselves.' Thus, householders, there is threefold righteous conduct and even conduct by mind.

"Because of righteous conduct and even conduct, householders, some beings here, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world.

447. "If, householders, one who practises righteousness and practises evenness should wish - 'Oh, may I, upon the body's collapse at death, be reborn in the company of wealthy warriors!' There is this possibility that he, upon the body's collapse at death, would be reborn in the company of wealthy warriors. What is the reason for this? Because he practises righteousness and practises evenness.

"If, householders, one who practises righteousness and practises evenness should wish - 'Oh, may I, upon the body's collapse at death, be reborn in the company of wealthy brahmins, in the company of wealthy householders!' There is this possibility that he, upon the body's collapse at death, would be reborn in the company of wealthy householders. What is the reason for this? Because he practises righteousness and practises evenness.

"If, householders, one who practises righteousness and practises evenness should wish - 'Oh, may I, upon the body's collapse at death, be reborn in the company of the Thirty-three gods... the Yāma gods... the Tusita gods... the gods who delight in creation... the gods who control what is created by others... the gods of Brahmā's company!' There is this possibility that he, upon the body's collapse at death, would be reborn in the company of the gods of Brahmā's company. What is the reason for this? Because he practises righteousness and practises evenness.

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

The Discourse on the Verañjakas is concluded as second.

3. The Greater Discourse on Series of Questions and Answers

449. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the Venerable Mahākoṭṭhika, in the evening, having emerged from seclusion, approached the Venerable Sāriputta; having approached, he exchanged friendly greetings with the Venerable Sāriputta. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta -

"'Unwise, unwise', friend, is said. In what respect, friend, is one said to be unwise?"

"'He does not understand, he does not understand', friend, therefore one is said to be unwise.

"And what does he not understand? He does not understand: 'This is suffering'; he does not understand: 'This is the origin of suffering'; he does not understand: 'This is the cessation of suffering'; he does not understand: 'This is the practice leading to the cessation of suffering.' 'He does not understand, he does not understand', friend, therefore one is said to be unwise."

"Good, friend," the Venerable Mahākoṭṭhika, having delighted in and given thanks for the Venerable Sāriputta's saying, asked the Venerable Sāriputta a further question -

"'Wise, wise', friend, is said. In what respect, friend, is one said to be wise?"

"'He understands, he understands', friend, therefore one is said to be wise.

"And what does he understand? He understands: 'This is suffering'; he understands: 'This is the origin of suffering'; he understands: 'This is the cessation of suffering'; he understands: 'This is the practice leading to the cessation of suffering.' 'He understands, he understands', friend, therefore one is said to be wise."

"'Consciousness, consciousness', friend, is said. In what respect, friend, is it said to be consciousness?"

"'It cognizes, it cognizes', friend, therefore it is said to be consciousness.

"And what does it cognize? It cognizes pleasure, it cognizes pain, it cognizes neither-unpleasant-nor-pleasant. 'It cognizes, it cognizes', friend, therefore it is said to be consciousness."

"Friend, wisdom and consciousness - are these mental states conjoined or disconnected? And is it possible, having separated these mental states again and again, to declare their difference?" "Friend, wisdom and consciousness - these mental states are conjoined, not disconnected. And it is not possible, having separated these mental states again and again, to declare their difference. For, friend, what one understands, that one cognizes; what one cognizes, that one understands. Therefore these mental states are conjoined, not disconnected. And it is not possible, having separated these mental states again and again, to declare their difference."

"Friend, wisdom and consciousness - of these mental states that are conjoined, not disconnected, what is the difference?" "Friend, wisdom and consciousness - of these mental states that are conjoined, not disconnected, wisdom is to be developed, consciousness is to be fully understood. This is their difference."

450. "'Feeling, feeling', friend, is said. In what respect, friend, is it said to be feeling?"

"'It feels, it feels', friend, therefore it is said to be feeling.

"And what does it feel? It feels pleasure, it feels pain, it feels neither-unpleasant-nor-pleasant. 'It feels, it feels', friend, therefore it is said to be feeling."

"'Perception, perception', friend, is said. In what respect, friend, is it said to be perception?"

"'It perceives, it perceives', friend, therefore it is said to be perception.

"And what does it perceive? It perceives blue, it perceives yellow, it perceives red, it perceives white. 'It perceives, it perceives', friend, therefore it is said to be perception."

"Friend, feeling and perception and consciousness - are these mental states conjoined or disconnected? And is it possible, having separated these mental states again and again, to declare their difference?" "Friend, feeling and perception and consciousness - these mental states are conjoined, not disconnected. And it is not possible, having separated these mental states again and again, to declare their difference. For, friend, what one feels, that one perceives; what one perceives, that one cognizes. Therefore these mental states are conjoined, not disconnected. And it is not possible, having separated these mental states again and again, to declare their difference."

451. "With mind-consciousness that has been released from the five faculties and is pure, friend, what is to be understood?"

"With mind-consciousness that has been released from the five faculties and is pure, friend, aware that 'space is infinite,' the plane of infinite space is to be understood; aware that 'consciousness is infinite,' the plane of infinite consciousness is to be understood; aware that 'there is nothing,' the plane of nothingness is to be understood."

"But, friend, by what does one understand a phenomenon that is to be understood?"

"Indeed, friend, one understands a phenomenon that is to be understood by the eye of wisdom."

"But, friend, what is the purpose of wisdom?"

"Indeed, friend, wisdom is for the purpose of direct knowledge, for the purpose of full understanding, for the purpose of abandoning."

452. "But, friends, how many conditions are there for the arising of right view?"

"There are, friends, two conditions for the arising of right view - the utterance of another and wise attention. These, friends, are the two conditions for the arising of right view."

"But, friends, by how many factors supported does right view have liberation of mind as its fruit and liberation of mind as its benefit, and have liberation by wisdom as its fruit and liberation by wisdom as its benefit?"

"Friends, supported by five factors, right view has liberation of mind as its fruit and liberation of mind as its benefit, and has liberation by wisdom as its fruit and liberation by wisdom as its benefit. Here, friends, right view is supported by morality, supported by learning, supported by discussion, supported by serenity, and supported by insight. Supported by these five factors, friends, right view has liberation of mind as its fruit and liberation of mind as its benefit, and has liberation by wisdom as its fruit and liberation by wisdom as its benefit."

453. "But, friends, how many existences are there?"

"There are these three existences, friends - sensual existence, fine-material existence, immaterial existence."

"But, friends, how does the production of rebirth occur in the future?"

"For beings hindered by ignorance, friends, fettered by craving, there is delight here and there - thus the production of rebirth occurs in the future."

"But, friends, how does the production of rebirth not occur in the future?"

"Through the fading away of ignorance, friends, through the arising of true knowledge, through the cessation of craving - thus the production of rebirth does not occur in the future."

454. "But what, friends, is the first meditative absorption?"

"Here, friends, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion - this is called, friends, the first meditative absorption."

"But how many factors does the first meditative absorption have, friends?"

"The first meditative absorption, friends, has five factors. Here, friends, for a monk who has attained the first meditative absorption, applied thought occurs, and sustained thought, and rapture, and happiness, and unified focus of mind. The first meditative absorption, friends, thus has five factors."

"But how many factors have been abandoned in the first meditative absorption, and how many factors is it endowed with, friends?"

"The first meditative absorption, friends, has five factors abandoned and is endowed with five factors. Here, friends, for a monk who has attained the first meditative absorption, sensual desire has been abandoned, anger has been abandoned, sloth and torpor have been abandoned, restlessness and remorse have been abandoned, sceptical doubt has been abandoned; and applied thought occurs, and sustained thought, and rapture, and happiness, and unified focus of mind. The first meditative absorption, friends, thus has five factors abandoned and is endowed with five factors."

455. "These five faculties, friend, have different domains and different ranges, and do not experience each other's range and domain, as follows - the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, the body-faculty. Now, friend, for these five faculties having different domains and different ranges, not experiencing each other's range and domain, what is their refuge, and who experiences their range and domain?"

"These five faculties, friend, have different domains and different ranges, and do not experience each other's range and domain, as follows - the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, the body-faculty. Now, friend, for these five faculties having different domains and different ranges, not experiencing each other's range and domain, mind is their refuge, and mind experiences their range and domain."

456. "There are these five faculties, friend, as follows - the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, the body-faculty. Dependent on what do these five faculties remain?"

"There are these five faculties, friend, as follows - the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, the body-faculty. These five faculties, friend, remain dependent on life."

"But, friend, dependent on what does life remain?"

"Life remains dependent on heat."

"But, friend, dependent on what does heat remain?"

"Heat remains dependent on life."

"Just now we understand the Venerable Sāriputta's statement thus, friend - 'Life remains dependent on heat.' But just now we also understand the Venerable Sāriputta's statement thus, friend - 'Heat remains dependent on life.'

But in what way, friend, is the meaning of this statement to be seen?"

"If so, friend, 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, friend, when an oil lamp is burning, dependent on the flame radiance appears, and dependent on the radiance the flame appears; just so, friend, life remains dependent on heat, and heat remains dependent on life."

457. "Are the vital principles the same as the states that can be experienced, friend, or are the vital principles one thing and the states that can be experienced another?" "No indeed, friend, the vital principles are not the same as the states that can be experienced. If, friend, the vital principles were the same as the states that can be experienced, then emergence from the cessation of perception and feeling would not be discerned for a monk who has attained it. But because, friend, the vital principles are one thing and the states that can be experienced are another, therefore emergence from the cessation of perception and feeling is discerned for a monk who has attained it."

"When, friend, how many factors give up this body; then this body lies cast away, thrown aside, like a senseless piece of wood?"

"When, friend, three factors give up this body - vitality, heat, and consciousness; then this body lies cast away, thrown aside, like a senseless piece of wood."

"This one, friend, who is dead, deceased, and this monk who has attained the cessation of perception and feeling - what is the difference between them?"

"This one, friend, who is dead, deceased - his bodily activity has ceased and calmed, his verbal activity has ceased and calmed, his mental activity has ceased and calmed, his vitality is exhausted, his heat has subsided, his faculties are destroyed. But this monk who has attained the cessation of perception and feeling - his bodily activity too has ceased and calmed, his verbal activity has ceased and calmed, his mental activity has ceased and calmed, but his vitality is not exhausted, his heat has not subsided, his faculties are very clear. This one, friend, who is dead, deceased, and this monk who has attained the cessation of perception and feeling - this is their difference."

458. "But, friends, how many conditions are there for the attainment of the neither-unpleasant-nor-pleasant liberation of mind?"

"There are, friends, four conditions for the attainment of the neither-unpleasant-nor-pleasant liberation of mind. Here, friends, a monk, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. These, friends, are the four conditions for the attainment of the neither-unpleasant-nor-pleasant liberation of mind."

"But, friends, how many conditions are there for the attainment of the signless liberation of mind?"

"There are, friends, two conditions for the attainment of the signless liberation of mind - inattention to all signs, and attention to the signless element. These, friends, are the two conditions for the attainment of the signless liberation of mind."

"But, friends, how many conditions are there for the duration of the signless liberation of mind?"

"There are, friends, three conditions for the duration of the signless liberation of mind - inattention to all signs, attention to the signless element, and prior volitional activity. These, friends, are the three conditions for the duration of the signless liberation of mind."

"But, friends, how many conditions are there for the emergence from the signless liberation of mind?"

"There are, friends, two conditions for the emergence from the signless liberation of mind - attention to all signs, and inattention to the signless element. These, friends, are the two conditions for the emergence from the signless liberation of mind."

459. "This limitless liberation of mind, friend, and this liberation of mind through nothingness, and this liberation of mind through emptiness, and this signless liberation of mind - are these phenomena different in meaning and different in phrasing, or are they one in meaning and only different in phrasing?"

"This limitless liberation of mind, friend, and this liberation of mind through nothingness, and this liberation of mind through emptiness, and this signless liberation of mind - there is indeed, friend, a method by which method these phenomena are different in meaning and different in phrasing; and there is indeed, friend, a method by which method these phenomena are one in meaning, only different in phrasing."

"And what, friend, is the method by which method these phenomena are different in meaning and different in phrasing?"

"Here, friend, a monk dwells having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. With a mind accompanied by compassion... etc. with a mind accompanied by altruistic joy... He dwells having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will. This is called, friend, the limitless liberation of mind."

"And what, friend, is the liberation of mind through nothingness?"

"Here, friend, with the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' a monk enters and dwells in the plane of nothingness. This is called, friend, the liberation of mind through nothingness."

"And what, friend, is the liberation of mind through emptiness?"

"Here, friend, a monk, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, considers thus: 'This is empty of a self or of what belongs to a self.' This is called, friend, the liberation of mind through emptiness."

"And what, friend, is the signless liberation of mind?"

"Here, friend, through inattention to all signs, a monk enters and dwells in the signless concentration of mind. This is called, friend, the signless liberation of mind. This, friend, is the method by which method these phenomena are different in meaning and different in phrasing."

"And what, friend, is the method by which method these phenomena are one in meaning, only different in phrasing?"

"Lust, friend, is a maker of measure, hate is a maker of measure, delusion is a maker of measure. For a monk who has eliminated the mental corruptions, these have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. As far as, friend, there are limitless liberations of mind, the unshakeable liberation of mind is declared the foremost among them. Now that unshakeable liberation of mind is empty of lust, empty of hate, empty of delusion. Lust, friend, is a possession, hate is a possession, delusion is a possession. For a monk who has eliminated the mental corruptions, these have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. As far as, friend, there are liberations of mind through nothingness, the unshakeable liberation of mind is declared the foremost among them. Now that unshakeable liberation of mind is empty of lust, empty of hate, empty of delusion. Lust, friend, is a maker of signs, hate is a maker of signs, delusion is a maker of signs. For a monk who has eliminated the mental corruptions, these have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. As far as, friend, there are signless liberations of mind, the unshakeable liberation of mind is declared the foremost among them. Now that unshakeable liberation of mind is empty of lust, empty of hate, empty of delusion. This, friend, is the method by which method these phenomena are one in meaning, only different in phrasing."

This the Venerable Sāriputta said. Delighted, the Venerable Mahākoṭṭhika rejoiced in what the Venerable Sāriputta had said.

The Discourse on the Greater Series of Questions and Answers is concluded as third.

4. The Shorter Discourse on Series of Questions and Answers

460. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then the lay follower Visākha approached the nun Dhammadinnā; having approached, he paid respect to the nun Dhammadinnā and sat down to one side. Seated to one side, the lay follower Visākha said this to the nun Dhammadinnā - "'Identity, identity,' lady, it is said. What, lady, is identity as spoken of by the Blessed One?" "These five aggregates of clinging, friend Visākha, are identity as spoken of by the Blessed One, as follows - the aggregate of clinging to matter, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to activities, the aggregate of clinging to consciousness. These, friend Visākha, are the five aggregates of clinging that are identity as spoken of by the Blessed One."

"Good, lady," the lay follower Visākha, having delighted in and given thanks for what the nun Dhammadinnā had said, asked the nun Dhammadinnā a further question - "'The origin of identity, the origin of identity,' lady, it is said. What, lady, is the origin of identity as spoken of by the Blessed One?" "It is this craving, friend Visākha, which leads to rebirth, accompanied by delight and lust, finding delight here and there, as follows - sensual craving, craving for existence, craving for non-existence; this, friend Visākha, is the origin of identity as spoken of by the Blessed One."

"'The cessation of identity, the cessation of identity,' lady, it is said. What, lady, is the cessation of identity as spoken of by the Blessed One?"

"That which, friend Visākha, is the complete fading away and cessation of that very craving without remainder, the giving up, the relinquishment, the freedom, the non-attachment; this, friend Visākha, is the cessation of identity as spoken of by the Blessed One."

"'The practice leading to the cessation of identity, the practice leading to the cessation of identity,' lady, it is said. What, lady, is the practice leading to the cessation of identity as spoken of by the Blessed One?"

"Just this noble eightfold path, friend Visākha, is the practice leading to the cessation of identity as spoken of by the Blessed One, as follows - right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration."

"Is that clinging the same as those five aggregates of clinging, lady, or is clinging something apart from the five aggregates of clinging?" "That clinging, friend Visākha, is not the same as those five aggregates of clinging, nor is clinging something apart from the five aggregates of clinging. Whatever desire and lust there is in the five aggregates of clinging, that is the clinging therein."

461. "But, lady, how does identity view exist?" "Here, friend Visākha, an ignorant worldling, who does not see the noble ones, who is not skilled in the noble teaching, who is undisciplined in the noble teaching, who does not see good persons, who is not skilled in the teaching of good persons, who is undisciplined in the teaching of good persons, regards matter as self, or self as possessing matter, or matter as in self, or self as in matter. Feeling... etc. perception... activities... he regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. Thus, friend Visākha, identity view exists."

"But, lady, how does identity view not exist?"

"Here, friend Visākha, a learned noble disciple, who sees the noble ones, who is skilled in the noble teaching, who is well disciplined in the noble teaching, who sees good persons, who is skilled in the teaching of good persons, who is well disciplined in the teaching of good persons, does not regard matter as self, nor self as possessing matter, nor matter as in self, nor self as in matter. Not feeling... etc. not perception... not activities... etc. he does not regard consciousness as self, nor self as possessing consciousness, nor consciousness as in self, nor self as in consciousness. Thus, friend Visākha, identity view does not exist."

462. "But what, lady, is the noble eightfold path?"

"It is just this noble eightfold path, friend Visākha, as follows - right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration." "But, lady, is the noble eightfold path conditioned or unconditioned?"

"The noble eightfold path, friend Visākha, is conditioned."

"Now, lady, are the three aggregates included by the noble eightfold path, or is the noble eightfold path included by the three aggregates?"

"The three aggregates, friend Visākha, are not included by the noble eightfold path; but the noble eightfold path, friend Visākha, is included by the three aggregates. Whatever is right speech, friend Visākha, and whatever is right action and whatever is right livelihood, these mental states are included in the aggregate of morality. Whatever is right effort and whatever is right mindfulness and whatever is right concentration, these mental states are included in the aggregate of concentration. Whatever is right view and whatever is right thought, these mental states are included in the aggregate of wisdom."

"But what, lady, is concentration, what mental states are the signs of concentration, what mental states are the accessories of concentration, what is the development of concentration?"

"Whatever is unified focus of mind, friend Visākha, this is concentration; the four establishments of mindfulness are the signs of concentration; the four right strivings are the accessories of concentration. Whatever is the practice, the development, the cultivation of those very mental states, this here is the development of concentration."

463. "But, lady, how many activities are there?"

"There are these three activities, friend Visākha - bodily activity, verbal activity, mental activity."

"But what, lady, is bodily activity, what is verbal activity, what is mental activity?"

"In-breath and out-breath, friend Visākha, is bodily activity, applied and sustained thought is verbal activity, perception and feeling is mental activity."

"But why, lady, is in-breath and out-breath bodily activity, why is applied and sustained thought verbal activity, why is perception and feeling mental activity?"

"In-breath and out-breath, friend Visākha, these are bodily mental states connected to the body, therefore in-breath and out-breath is bodily activity. First, friend Visākha, having applied thought and having sustained thought, afterwards one breaks into speech, therefore applied and sustained thought is verbal activity. Perception and feeling are mental, these are mental states connected to consciousness, therefore perception and feeling is mental activity."

464. "But how, lady, does the attainment of the cessation of perception and feeling come about?"

"Indeed, friend Visākha, for a monk attaining the cessation of perception and feeling, it does not occur thus - 'I shall attain the cessation of perception and feeling' or 'I am attaining the cessation of perception and feeling' or 'I have attained the cessation of perception and feeling.' Rather, his mind has been previously developed in such a way that it leads him to that state."

"But, lady, for a monk attaining the cessation of perception and feeling, which mental states cease first - whether bodily activity, or verbal activity, or mental activity?" "For a monk attaining the cessation of perception and feeling, friend Visākha, verbal activity ceases first, then bodily activity, then mental activity."

"But how, lady, does emergence from the attainment of the cessation of perception and feeling come about?"

"Indeed, friend Visākha, for a monk emerging from the attainment of the cessation of perception and feeling, it does not occur thus - 'I shall emerge from the attainment of the cessation of perception and feeling' or 'I am emerging from the attainment of the cessation of perception and feeling' or 'I have emerged from the attainment of the cessation of perception and feeling.' Rather, his mind has been previously developed in such a way that it leads him to that state."

"But, lady, for a monk emerging from the attainment of the cessation of perception and feeling, which mental states arise first - whether bodily activity, or verbal activity, or mental activity?" "For a monk emerging from the attainment of the cessation of perception and feeling, friend Visākha, mental activity arises first, then bodily activity, then verbal activity."

"But, lady, how many contacts touch a monk who has emerged from the attainment of the cessation of perception and feeling?" "Friend Visākha, three contacts touch a monk who has emerged from the attainment of the cessation of perception and feeling - empty contact, signless contact, desireless contact."

"But, lady, for a monk who has emerged from the attainment of the cessation of perception and feeling, towards what does the mind slant, towards what does it slope, towards what does it incline?" "For a monk who has emerged from the attainment of the cessation of perception and feeling, friend Visākha, the mind slants towards seclusion, slopes towards seclusion, inclines towards seclusion."

465. "But, lady, how many feelings are there?"

"Friend Visākha, there are these three feelings - pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling."

"But, lady, what is pleasant feeling, what is unpleasant feeling, what is neither-unpleasant-nor-pleasant feeling?"

"Whatever, friend Visākha, bodily or mental pleasure, comfort, is felt - this is pleasant feeling. Whatever, friend Visākha, bodily or mental pain, discomfort, is felt - this is unpleasant feeling. Whatever, friend Visākha, bodily or mental feeling that is neither comfortable nor uncomfortable - this is neither-unpleasant-nor-pleasant feeling."

"But, lady, pleasant feeling - in what way is it pleasant, in what way is it unpleasant? Unpleasant feeling - in what way is it pleasant, in what way is it unpleasant? Neither-unpleasant-nor-pleasant feeling - in what way is it pleasant, in what way is it unpleasant?"

"Friend Visākha, pleasant feeling is pleasant in its presence and unpleasant in its change; unpleasant feeling is unpleasant in its presence and pleasant in its change; neither-unpleasant-nor-pleasant feeling is pleasant when known and unpleasant when not known."

"But, lady, what underlying tendency underlies pleasant feeling, what underlying tendency underlies unpleasant feeling, what underlying tendency underlies neither-unpleasant-nor-pleasant feeling?"

"Friend Visākha, the underlying tendency to lust underlies pleasant feeling, the underlying tendency to aversion underlies unpleasant feeling, the underlying tendency to ignorance underlies neither-unpleasant-nor-pleasant feeling."

"But, lady, does the underlying tendency to lust underlie all pleasant feeling, does the underlying tendency to aversion underlie all unpleasant feeling, does the underlying tendency to ignorance underlie all neither-unpleasant-nor-pleasant feeling?"

"No indeed, friend Visākha, the underlying tendency to lust does not underlie all pleasant feeling, the underlying tendency to aversion does not underlie all unpleasant feeling, the underlying tendency to ignorance does not underlie all neither-unpleasant-nor-pleasant feeling."

"But, lady, what is to be abandoned regarding pleasant feeling, what is to be abandoned regarding unpleasant feeling, what is to be abandoned regarding neither-unpleasant-nor-pleasant feeling?"

"Friend Visākha, the underlying tendency to lust is to be abandoned regarding pleasant feeling, the underlying tendency to aversion is to be abandoned regarding unpleasant feeling, the underlying tendency to ignorance is to be abandoned regarding neither-unpleasant-nor-pleasant feeling."

"But, lady, is the underlying tendency to lust to be abandoned regarding all pleasant feeling, is the underlying tendency to aversion to be abandoned regarding all unpleasant feeling, is the underlying tendency to ignorance to be abandoned regarding all neither-unpleasant-nor-pleasant feeling?"

"No indeed, friend Visākha, the underlying tendency to lust is not to be abandoned regarding all pleasant feeling, the underlying tendency to aversion is not to be abandoned regarding all unpleasant feeling, the underlying tendency to ignorance is not to be abandoned regarding all neither-unpleasant-nor-pleasant feeling. Here, friend Visākha, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. By that he abandons lust, the underlying tendency to lust does not underlie there. Here, friend Visākha, a monk considers thus - 'When indeed shall I enter and dwell in that plane which the noble ones now enter and dwell in?' Thus for one who sets up longing for the unsurpassed deliverances, displeasure arises conditioned by that longing. By that he abandons aversion, the underlying tendency to aversion does not underlie there. Here, friend Visākha, a monk, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. By that he abandons ignorance, the underlying tendency to ignorance does not underlie there."

466. "But, lady, what is the counterpart of pleasant feeling?"

"Friend Visākha, unpleasant feeling is the counterpart of pleasant feeling."

"But, lady, what is the counterpart of unpleasant feeling?"

"Friend Visākha, pleasant feeling is the counterpart of unpleasant feeling."

"But, lady, what is the counterpart of neither-unpleasant-nor-pleasant feeling?"

"Friend Visākha, ignorance is the counterpart of neither-unpleasant-nor-pleasant feeling."

"But, lady, what is the counterpart of ignorance?"

"Friend Visākha, true knowledge is the counterpart of ignorance."

"But, lady, what is the counterpart of true knowledge?"

"Friend Visākha, liberation is the counterpart of true knowledge."

"But, lady, what is the counterpart of liberation?"

"Friend Visākha, Nibbāna is the counterpart of liberation."

"But, lady, what is the counterpart of Nibbāna?" "Friend Visākha, you have gone beyond the question, you were not able to grasp the limit of questions. For, friend Visākha, the holy life is grounded upon Nibbāna, has Nibbāna as its ultimate goal, has Nibbāna as its final goal. And if you wish, friend Visākha, having approached the Blessed One, you should ask about this matter, and as the Blessed One answers you, so you should remember it."

467. Then the lay follower Visākha, having delighted in and given thanks for what the nun Dhammadinnā had said, rose from his seat, paid respect to the nun Dhammadinnā, circumambulated her keeping her on his right, and approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the lay follower Visākha reported to the Blessed One all the friendly conversation he had with the nun Dhammadinnā. When this was said, the Blessed One said this to the lay follower Visākha - "Wise, Visākha, is the nun Dhammadinnā, of great wisdom, Visākha, is the nun Dhammadinnā. If you, Visākha, had asked me about this matter, I too would have answered it in exactly the same way as it was answered by the nun Dhammadinnā. This indeed is its meaning. And thus you should remember it."

This is what the Blessed One said. Delighted, the lay follower Visākha rejoiced in what the Blessed One had said.

The Discourse on the Shorter Series of Questions and Answers is concluded as fourth.

5. The Shorter Discourse on Undertaking Practices

468. 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, there are these four undertakings of practice. What are the four? There is, monks, an undertaking of practice that is pleasant in the present but has painful results in the future. There is, monks, an undertaking of practice that is painful in the present and has painful results in the future. There is, monks, an undertaking of practice that is painful in the present but has pleasant results in the future. There is, monks, an undertaking of practice that is pleasant in the present and has pleasant results in the future."

469. "And what, monks, is the undertaking of practice that is pleasant in the present but has painful results in the future? There are, monks, some ascetics and brahmins who hold such views and such opinions - 'There is no fault in sensual pleasures.' They commit to gulping down sensual pleasures. They amuse themselves with female wandering ascetics with bound-up hair. They said thus: 'Why indeed do those venerable ascetics and brahmins, seeing future danger in sensual pleasures, speak of the abandoning of sensual pleasures, declare the full understanding of sensual pleasures? Pleasant is the contact with the arm of this young, soft, hairy female wandering ascetic.' They commit to gulping down sensual pleasures. Having committed to gulping down sensual pleasures, upon the body's collapse at death, they are reborn in a realm of misery, an unfortunate realm, a nether world, in hell. There they experience painful, sharp, severe, bitter feelings. They said thus: 'This is what those venerable ascetics and brahmins, seeing future danger in sensual pleasures, spoke of the abandoning of sensual pleasures, declared the full understanding of sensual pleasures. For we, because of sensual pleasures, with sensual pleasures as the source, experience painful, sharp, severe, bitter feelings.' Just as, monks, in the last month of summer, a māluvā seed-pod might burst open. Then, monks, that māluvā seed might fall at the root of a certain sal tree. Then, monks, the deity dwelling in that sal tree, frightened and agitated, might fall into terror. Then, monks, the friends and colleagues, relatives and blood-relations of the deity dwelling in that sal tree - park deities, forest deities, tree deities, deities dwelling in medicinal plants, grasses, and forest trees - having come together and assembled, would console her thus: 'Do not fear, venerable one, do not fear, venerable one; perhaps this māluvā seed a peacock might swallow, or a wild animal might eat, or a forest fire might burn, or forest workers might pull it out, or termites might destroy it, or it might be seedless.' Then, monks, that māluvā seed neither a peacock would swallow, nor a wild animal would eat, nor a forest fire would burn, nor forest workers would pull it out, nor termites would destroy it, and that seed, rained upon by a rain cloud, would properly sprout. That māluvā creeper of hers, young, soft, hairy, hanging down, would cling to that sal tree. Then, monks, the deity dwelling in that sal tree would think thus: 'Why indeed did those venerable friends and colleagues, relatives and blood-relations - park deities, forest deities, tree deities, deities dwelling in medicinal plants, grasses, and forest trees - seeing future danger in the māluvā seed, having come together and assembled, console me thus: "Do not fear, venerable one, do not fear, venerable one; perhaps this māluvā seed a peacock might swallow, or a wild animal might eat, or a forest fire might burn, or forest workers might pull it out, or termites might destroy it, or it might be seedless"; pleasant is the contact with this young, soft, hairy, hanging māluvā creeper.' It would envelop that sal tree. Having enveloped that sal tree, it would make a canopy above. Having made a canopy above, it would produce a dense mass below. Having produced a dense mass, it would split apart the great, great branches of that sal tree. Then, monks, the deity dwelling in that sal tree would think thus: 'This is what those venerable friends and colleagues, relatives and blood-relations - park deities, forest deities, tree deities, deities dwelling in medicinal plants, grasses, and forest trees - seeing future danger in the māluvā seed, having come together and assembled, consoled me thus: "Do not fear, venerable one, do not fear, venerable one; perhaps this māluvā seed a peacock might swallow, or a wild animal might eat, or a forest fire might burn, or forest workers might pull it out, or termites might destroy it, or it might be seedless." And I, because of the māluvā seed, experience painful, sharp, severe, bitter feelings.' Just so, monks, there are some ascetics and brahmins who hold such views and such opinions: 'There is no fault in sensual pleasures.' They commit to gulping down sensual pleasures. They amuse themselves with female wandering ascetics with bound-up hair. They said thus: 'Why indeed do those venerable ascetics and brahmins, seeing future danger in sensual pleasures, speak of the abandoning of sensual pleasures, declare the full understanding of sensual pleasures? Pleasant is the contact with the arm of this young, soft, hairy female wandering ascetic.' They commit to gulping down sensual pleasures. Having committed to gulping down sensual pleasures, upon the body's collapse at death, they are reborn in a realm of misery, an unfortunate realm, a nether world, in hell. There they experience painful, sharp, severe, bitter feelings. They said thus: 'This is what those venerable ascetics and brahmins, seeing future danger in sensual pleasures, spoke of the abandoning of sensual pleasures, declared the full understanding of sensual pleasures. For we, because of sensual pleasures, with sensual pleasures as the source, experience painful, sharp, severe, bitter feelings.' This is called, monks, the undertaking of practice that is pleasant in the present but has painful results in the future.

470. "And what, monks, is the undertaking of practice that is painful in the present and has painful results in the future? Here, monks, someone is a naked ascetic, of loose habits, licking his hands, not one who comes when asked 'Come, venerable sir,' not one who stops when asked 'Stop, venerable sir,' he does not accept food brought to him, nor food specifically prepared for him, nor an invitation. He does not accept food from the mouth of a pot, nor from the mouth of a bowl, nor across a threshold where a goat stands, nor across a stick, nor across a pestle, nor from two eating together, nor from a pregnant woman, nor from a nursing woman, nor from a woman who has gone among men, nor from where food has been collected, nor where a dog is standing by, nor where flies are swarming, nor fish, nor meat, nor liquor, nor fermented drink, nor rice-water does he drink. He is a one-house man taking one morsel, or a two-house man taking two morsels, etc. or a seven-house man taking seven morsels. He sustains himself with one small dish of food, he sustains himself with two small dishes of food, etc. he sustains himself with seven small dishes of food. He takes food once a day, he takes food once every two days, etc. he takes food once every seven days. Thus he dwells devoted to the practice of eating food in rotation even up to half a month. He is one who feeds on vegetables, or one who feeds on millet, or one who feeds on wild rice, or one who feeds on leather scraps, or one who feeds on moss, or one who feeds on rice bran, or one who feeds on rice scum, or one who feeds on sesame flour, or one who feeds on grass, or one who feeds on cow dung, or he sustains himself on forest roots and fruits, feeding on fallen fruits. He wears hempen garments, he wears mixed garments, he wears shroud-cloth, he wears rag-robes, he wears bark-cloth, he wears cheetah hide, he wears a cloak of cheetah hide, he wears kusa-grass garments, he wears bark garments, he wears wood-shaving garments, he wears a blanket of human hair, he wears a blanket of horse-tail hair, he wears owl-feather garments, he is one who plucks out hair and beard being devoted to the practice of plucking out hair and beard, he is one who stands upright having rejected seats, he is one who squats being devoted to the striving of squatting, he is one who lies on thorns making his sleeping place on a bed of thorns, he dwells devoted to the practice of going down into the water three times including the evening. Thus he dwells devoted to the practice of mortifying and tormenting the body in manifold ways. He, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. This is called, monks, the undertaking of practice that is painful in the present and has painful results in the future.

471. "And what, monks, is the undertaking of practice that is painful in the present but has pleasant results in the future? Here, monks, someone is by nature of intense lust, and he constantly experiences suffering and displeasure born of lust; he is by nature of intense hate, and he constantly experiences suffering and displeasure born of hate; he is by nature of intense delusion, and he constantly experiences suffering and displeasure born of delusion. He, together with suffering, together with displeasure, with tearful face, weeping, lives the holy life that is complete and pure. Upon the body's collapse at death, he is reborn in a fortunate realm, in a heavenly world. This is called, monks, the undertaking of practice that is painful in the present but has pleasant results in the future.

472. "And what, monks, is the undertaking of practice that is pleasant in the present and has pleasant results in the future? Here, monks, someone is by nature not of intense lust, and he does not constantly experience suffering and displeasure born of lust; he is by nature not of intense hate, and he does not constantly experience suffering and displeasure born of hate; he is by nature not of intense delusion, and he does not constantly experience suffering and displeasure born of delusion. He, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. With the subsiding of applied and sustained thought, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration... etc. the third meditative absorption... he enters and dwells in the fourth meditative absorption. Upon the body's collapse at death, he is reborn in a fortunate realm, in a heavenly world. This is called, monks, the undertaking of practice that is pleasant in the present and has pleasant results in the future. These, monks, are the four undertakings of practice."

This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Discourse on the Shorter Undertaking of Teachings is concluded as fifth.

6. The Greater Discourse on Undertaking Practices

473. 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 - "Mostly, monks, beings have such wishes, such desires, such intentions - 'Oh indeed, may undesirable, unpleasant, disagreeable things decline, may desirable, pleasant, agreeable things increase!' For those beings, monks, having such wishes, having such desires, having such intentions, undesirable, unpleasant, disagreeable things increase, desirable, pleasant, agreeable things decline. Therein, monks, what reason do you understand for this?" "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 -

474. "Here, monks, an ignorant worldling, who does not see the noble ones, who is not skilled in the noble teaching, who is undisciplined in the noble teaching, who does not see good persons, who is not skilled in the teaching of good persons, who is undisciplined in the teaching of good persons, does not know things that should be associated with, does not know things that should not be associated with, does not know things that should be kept company with, does not know things that should not be kept company with. He, not knowing things that should be associated with, not knowing things that should not be associated with, not knowing things that should be kept company with, not knowing things that should not be kept company with, associates with things that should not be associated with, does not associate with things that should be associated with, keeps company with things that should not be kept company with, does not keep company with things that should be kept company with. For him, associating with things that should not be associated with, not associating with things that should be associated with, keeping company with things that should not be kept company with, not keeping company with things that should be kept company with, undesirable, unpleasant, disagreeable things increase, desirable, pleasant, agreeable things decline. What is the reason for this? For this is so, monks, as is natural for a fool.

"But, monks, a learned noble disciple, who sees the noble ones, who is skilled in the noble teaching, who is well disciplined in the noble teaching, who sees good persons, who is skilled in the teaching of good persons, who is well disciplined in the teaching of good persons, knows things that should be associated with, knows things that should not be associated with, knows things that should be kept company with, knows things that should not be kept company with. He, knowing things that should be associated with, knowing things that should not be associated with, knowing things that should be kept company with, knowing things that should not be kept company with, does not associate with things that should not be associated with, associates with things that should be associated with, does not keep company with things that should not be kept company with, keeps company with things that should be kept company with. For him, not associating with things that should not be associated with, associating with things that should be associated with, not keeping company with things that should not be kept company with, keeping company with things that should be kept company with, undesirable, unpleasant, disagreeable things decline, desirable, pleasant, agreeable things increase. What is the reason for this? For this is so, monks, as is natural for a wise man.

475. "Monks, there are these four undertakings of practice. What are the four? There is, monks, an undertaking of practice that is painful in the present and has painful results in the future. There is, monks, an undertaking of practice that is pleasant in the present but has painful results in the future. There is, monks, an undertaking of practice that is painful in the present but has pleasant results in the future. There is, monks, an undertaking of practice that is pleasant in the present and has pleasant results in the future.

476. "There, monks, this undertaking of practice that is painful in the present and has painful results in the future, that one not knowing, gone to ignorance, does not understand as it really is – 'This undertaking of practice is painful in the present and has painful results in the future.' That one not knowing, gone to ignorance, not understanding as it really is, practises it, does not avoid it. For him practising it, not avoiding it, undesirable, unpleasant, disagreeable things increase, desirable, pleasant, agreeable things decline. What is the reason for this? For this is so, monks, as is natural for a fool.

"There, monks, this undertaking of practice that is pleasant in the present but has painful results in the future, that one not knowing, gone to ignorance, does not understand as it really is – 'This undertaking of practice is pleasant in the present but has painful results in the future.' That one not knowing, gone to ignorance, not understanding as it really is, practises it, does not avoid it. For him practising it, not avoiding it, undesirable, unpleasant, disagreeable things increase, desirable, pleasant, agreeable things decline. What is the reason for this? For this is so, monks, as is natural for a fool.

"There, monks, this undertaking of practice that is painful in the present but has pleasant results in the future, that one not knowing, gone to ignorance, does not understand as it really is – 'This undertaking of practice is painful in the present but has pleasant results in the future.' That one not knowing, gone to ignorance, not understanding as it really is, does not practise it, avoids it. For him not practising it, avoiding it, undesirable, unpleasant, disagreeable things increase, desirable, pleasant, agreeable things decline. What is the reason for this? For this is so, monks, as is natural for a fool.

"There, monks, this undertaking of practice that is pleasant in the present and has pleasant results in the future, that one not knowing, gone to ignorance, does not understand as it really is – 'This undertaking of practice is pleasant in the present and has pleasant results in the future.' That one not knowing, gone to ignorance, not understanding as it really is, does not practise it, avoids it. For him not practising it, avoiding it, undesirable, unpleasant, disagreeable things increase, desirable, pleasant, agreeable things decline. What is the reason for this? For this is so, monks, as is natural for a fool.

477. "There, monks, this undertaking of practice that is painful in the present and has painful results in the future, that one knowing, gone to true knowledge, understands as it really is – 'This undertaking of practice is painful in the present and has painful results in the future.' That one knowing, gone to true knowledge, understanding as it really is, does not practise it, avoids it. For him not practising it, avoiding it, undesirable, unpleasant, disagreeable things decline, desirable, pleasant, agreeable things increase. What is the reason for this? For this is so, monks, as is natural for a wise man.

"There, monks, this undertaking of practice that is pleasant in the present but has painful results in the future, that one knowing, gone to true knowledge, understands as it really is – 'This undertaking of practice is pleasant in the present but has painful results in the future.' That one knowing, gone to true knowledge, understanding as it really is, does not practise it, avoids it. For him not practising it, avoiding it, undesirable, unpleasant, disagreeable things decline, desirable, pleasant, agreeable things increase. What is the reason for this? For this is so, monks, as is natural for a wise man.

"There, monks, this undertaking of practice that is painful in the present but has pleasant results in the future, that one knowing, gone to true knowledge, understands as it really is – 'This undertaking of practice is painful in the present but has pleasant results in the future.' That one knowing, gone to true knowledge, understanding as it really is, practises it, does not avoid it. For him practising it, not avoiding it, undesirable, unpleasant, disagreeable things decline, desirable, pleasant, agreeable things increase. What is the reason for this? For this is so, monks, as is natural for a wise man.

"There, monks, this undertaking of practice that is pleasant in the present and has pleasant results in the future, that one knowing, gone to true knowledge, understands as it really is – 'This undertaking of practice is pleasant in the present and has pleasant results in the future.' That one knowing, gone to true knowledge, understanding as it really is, practises it, does not avoid it. For him practising it, not avoiding it, undesirable, unpleasant, disagreeable things decline, desirable, pleasant, agreeable things increase. What is the reason for this? For this is so, monks, as is natural for a wise man.

478. "And what, monks, is the undertaking of practice that is painful in the present and has painful results in the future? Here, monks, a certain one, together with suffering, together with displeasure, is a killer of living beings, and on account of killing living beings he experiences suffering and displeasure; together with suffering, together with displeasure, he is a taker of what is not given, and on account of taking what is not given he experiences suffering and displeasure; together with suffering, together with displeasure, he engages in sexual misconduct, and on account of sexual misconduct he experiences suffering and displeasure; together with suffering, together with displeasure, he is a liar, and on account of lying he experiences suffering and displeasure; together with suffering, together with displeasure, he is a speaker of divisive speech, and on account of divisive speech he experiences suffering and displeasure; together with suffering, together with displeasure, he is a speaker of harsh speech, and on account of harsh speech he experiences suffering and displeasure; together with suffering, together with displeasure, he is a speaker of idle chatter, and on account of idle chatter he experiences suffering and displeasure; together with suffering, together with displeasure, he is covetous, and on account of covetousness he experiences suffering and displeasure; together with suffering, together with displeasure, he has a mind of ill-will, and on account of anger he experiences suffering and displeasure; together with suffering, together with displeasure, he holds wrong view, and on account of wrong view he experiences suffering and displeasure. He, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. This is called, monks, the undertaking of practice that is painful in the present and has painful results in the future.

479. "And what, monks, is the undertaking of practice that is pleasant in the present but has painful results in the future? Here, monks, a certain one, together with happiness, together with pleasure, is a killer of living beings, and on account of killing living beings he experiences happiness and pleasure; together with happiness, together with pleasure, he is a taker of what is not given, and on account of taking what is not given he experiences happiness and pleasure; together with happiness, together with pleasure, he engages in sexual misconduct, and on account of sexual misconduct he experiences happiness and pleasure; together with happiness, together with pleasure, he is a liar, and on account of lying he experiences happiness and pleasure; together with happiness, together with pleasure, he is a speaker of divisive speech, and on account of divisive speech he experiences happiness and pleasure; together with happiness, together with pleasure, he is a speaker of harsh speech, and on account of harsh speech he experiences happiness and pleasure; together with happiness, together with pleasure, he is a speaker of idle chatter, and on account of idle chatter he experiences happiness and pleasure; together with happiness, together with pleasure, he is covetous, and on account of covetousness he experiences happiness and pleasure; together with happiness, together with pleasure, he has a mind of ill-will, and on account of anger he experiences happiness and pleasure; together with happiness, together with pleasure, he holds wrong view, and on account of wrong view he experiences happiness and pleasure. He, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. This is called, monks, the undertaking of practice that is pleasant in the present but has painful results in the future.

480. "And what, monks, is the undertaking of practice that is painful in the present but has pleasant results in the future? Here, monks, a certain one, together with suffering, together with displeasure, abstains from killing living beings, and on account of abstention from killing living beings he experiences suffering and displeasure; together with suffering, together with displeasure, he abstains from taking what is not given, and on account of abstention from taking what is not given he experiences suffering and displeasure; together with suffering, together with displeasure, he abstains from sexual misconduct, and on account of abstention from sexual misconduct he experiences suffering and displeasure; together with suffering, together with displeasure, he abstains from lying, and on account of abstention from lying he experiences suffering and displeasure; together with suffering, together with displeasure, he abstains from divisive speech, and on account of abstention from divisive speech he experiences suffering and displeasure; together with suffering, together with displeasure, he abstains from harsh speech, and on account of abstention from harsh speech he experiences suffering and displeasure; together with suffering, together with displeasure, he abstains from idle chatter, and on account of abstention from idle chatter he experiences suffering and displeasure; together with suffering, together with displeasure, he is non-covetous, and on account of non-covetousness he experiences suffering and displeasure; together with suffering, together with displeasure, he has a mind without ill-will, and on account of non-anger he experiences suffering and displeasure; together with suffering, together with displeasure, he holds right view, and on account of right view he experiences suffering and displeasure. Upon the body's collapse at death, he is reborn in a fortunate realm, in a heavenly world. This is called, monks, the undertaking of practice that is painful in the present but has pleasant results in the future.

481. "And what, monks, is the undertaking of practice that is pleasant in the present and has pleasant results in the future? Here, monks, a certain one, together with happiness, together with pleasure, abstains from killing living beings, and on account of abstention from killing living beings he experiences happiness and pleasure; together with happiness, together with pleasure, he abstains from taking what is not given, and on account of abstention from taking what is not given he experiences happiness and pleasure; together with happiness, together with pleasure, he abstains from sexual misconduct, and on account of abstention from sexual misconduct he experiences happiness and pleasure; together with happiness, together with pleasure, he abstains from lying, and on account of abstention from lying he experiences happiness and pleasure; together with happiness, together with pleasure, he abstains from divisive speech, and on account of abstention from divisive speech he experiences happiness and pleasure; together with happiness, together with pleasure, he abstains from harsh speech, and on account of abstention from harsh speech he experiences happiness and pleasure; together with happiness, together with pleasure, he abstains from idle chatter, and on account of abstention from idle chatter he experiences happiness and pleasure; together with happiness, together with pleasure, he is non-covetous, and on account of non-covetousness he experiences happiness and pleasure; together with happiness, together with pleasure, he has a mind without ill-will, and on account of non-anger he experiences happiness and pleasure; together with happiness, together with pleasure, he holds right view, and on account of right view he experiences happiness and pleasure. Upon the body's collapse at death, he is reborn in a fortunate realm, in a heavenly world. This is called, monks, the undertaking of practice that is pleasant in the present and has pleasant results in the future. These, monks, are the four undertakings of practice.

482. "Just as, monks, a bitter gourd conjoined with poison. Then a man might come along, wishing to live, not wishing to die, wishing for happiness, averse to suffering. They might say to him thus - 'Hey man, this bitter gourd is conjoined with poison; if you wish, drink it. As you drink it, it will not be agreeable to you in colour, in odour, or in flavour; and having drunk it, you will undergo death or suffering like death.' He, without reflecting, might drink it, might not give it up. As he drank it, it would not be agreeable to him in colour, in odour, or in flavour; and having drunk it, he might undergo death or suffering like death. I say this undertaking of practice is similar to that, monks, this undertaking of practice that is painful in the present and has painful results in the future.

483. "Just as, monks, a drinking bowl endowed with colour, endowed with odour, endowed with flavour. And it is conjoined with poison. Then a man might come along, wishing to live, not wishing to die, wishing for happiness, averse to suffering. They might say to him thus - 'Hey man, this drinking bowl is endowed with colour, endowed with odour, endowed with flavour. And it is conjoined with poison; if you wish, drink it. As you drink it, it will be agreeable to you in colour, in odour, and in flavour; and having drunk it, you will undergo death or suffering like death.' He, without reflecting, might drink it, might not give it up. As he drank it, it would be agreeable to him in colour, in odour, and in flavour; and having drunk it, he might undergo death or suffering like death. I say this undertaking of practice is similar to that, monks, this undertaking of practice that is pleasant in the present but has painful results in the future.

484. "Just as, monks, cattle-urine conjoined with various medicines. Then a man might come along suffering from jaundice. They might say to him thus - 'Hey man, this cattle-urine is conjoined with various medicines; if you wish, drink it. As you drink it, it will not be agreeable to you in colour, in odour, or in flavour; but having drunk it, you will be happy.' He, having reflected, might drink it, might not give it up. As he drank it, it would not be agreeable to him in colour, in odour, or in flavour; but having drunk it, he would be happy. I say this undertaking of practice is similar to that, monks, this undertaking of practice that is painful in the present but has pleasant results in the future.

485. "Just as, monks, curds and honey and ghee and molasses conjoined together. Then a man might come along suffering from bloody diarrhoea. They might say to him thus - 'Hey man, this curds and honey and ghee and molasses conjoined together, if you wish, drink it. As you drink it, it will be agreeable to you in colour, in odour, and in flavour; and having drunk it, you will be happy.' He, having reflected, might drink it, might not give it up. As he drank it, it would be agreeable to him in colour, in odour, and in flavour; and having drunk it, he would be happy. I say this undertaking of practice is similar to that, monks, this undertaking of practice that is pleasant in the present and has pleasant results in the future.

486. "Just as, monks, in the last month of the rains, in the autumn season, when the sky is clear and free from clouds, the sun ascending into the sky, having dispelled all the darkness in space, shines and burns and is brilliant; just so, monks, this undertaking of practice that is pleasant in the present and has pleasant results in the future, having dispelled the other doctrines of the various ascetics and brahmins, shines and burns and is brilliant."

This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Discourse on the Greater Undertaking of Teachings is concluded as sixth.

7. The Discourse on the Inquirer

487. 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, by an investigating monk who does not know the mental disposition of another, an inquiry should be made about the Tathāgata to know 'whether he is a Perfectly Self-awakened One or not'." "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 -

488. "Monks, by an investigating monk who does not know the mental disposition of another, the Tathāgata should be investigated regarding two phenomena - phenomena cognizable by eye and ear: 'Are defiled phenomena cognizable by eye and ear found in the Tathāgata or not?' Investigating him, he thus knows: 'Defiled phenomena cognizable by eye and ear are not found in the Tathāgata.'

Since investigating him he thus knows: 'Defiled phenomena cognizable by eye and ear are not found in the Tathāgata', thereupon he further investigates him: 'Are mixed phenomena cognizable by eye and ear found in the Tathāgata or not?' Investigating him, he thus knows: 'Mixed phenomena cognizable by eye and ear are not found in the Tathāgata.'

Since investigating him he thus knows: 'Mixed phenomena cognizable by eye and ear are not found in the Tathāgata', thereupon he further investigates him: 'Are pure phenomena cognizable by eye and ear found in the Tathāgata or not?' Investigating him, he thus knows: 'Pure phenomena cognizable by eye and ear are found in the Tathāgata.'

Since investigating him he thus knows: 'Pure phenomena cognizable by eye and ear are found in the Tathāgata', thereupon he further investigates him: 'Has this venerable one attained this wholesome mental state for a long time, or has he attained it only recently?' Investigating him, he thus knows: 'This venerable one has attained this wholesome mental state for a long time; this venerable one has not attained it only recently.'

Since investigating him he thus knows: 'This venerable one has attained this wholesome mental state for a long time; this venerable one has not attained it only recently', thereupon he further investigates him: 'Has this venerable monk attained renown and gained fame; are certain dangers found in him here?' Monks, certain dangers are not found in a monk so long as he has not attained renown and gained fame. But when, monks, a monk has attained renown and gained fame, then certain dangers are found in him. Investigating him, he thus knows: 'This venerable monk has attained renown and gained fame; certain dangers are not found in him here.'

Since investigating him he thus knows: 'This venerable monk has attained renown and gained fame; certain dangers are not found in him here', thereupon he further investigates him: 'Is this venerable one restrained without fear, not restrained by fear; does he not indulge in sensual pleasures because of being without lust, because of the elimination of lust?' Investigating him, he thus knows: 'Is this venerable one restrained without fear, not restrained by fear; he does not indulge in sensual pleasures because of being without lust, because of the elimination of lust.' If, monks, others were to ask that monk thus: 'What are the venerable one's reasons, what are the inferences, by which the venerable one speaks thus: "This venerable one is restrained without fear, this venerable one is not restrained by fear; he does not indulge in sensual pleasures because of being without lust, because of the elimination of lust.' Answering rightly, monks, a monk would answer thus: 'Because indeed this venerable one, whether dwelling in the Community or dwelling alone, whether those there are well-conducted or those there are ill-conducted, whether those there instruct groups, whether some here are seen among material gains, whether some here are untainted by material gains, this venerable one does not despise that one on that account. Face to face with the Blessed One I heard this, face to face I received it: "I am restrained without fear, I am not restrained by fear; I do not indulge in sensual pleasures because of being without lust, because of the elimination of lust."'

489. "There, monks, the Tathāgata himself should be further questioned: 'Are defiled phenomena cognizable by eye and ear found in the Tathāgata or not?' Answering, monks, the Tathāgata would answer thus: 'Defiled phenomena cognizable by eye and ear are not found in the Tathāgata.'

'Are mixed phenomena cognizable by eye and ear found in the Tathāgata or not?' Answering, monks, the Tathāgata would answer thus: 'Mixed phenomena cognizable by eye and ear are not found in the Tathāgata.'

'Are pure phenomena cognizable by eye and ear found in the Tathāgata or not?' Answering, monks, the Tathāgata would answer thus: 'Pure phenomena cognizable by eye and ear are found in the Tathāgata; this is my path, this is my pasture, but I am not made of that.'

"A disciple is worthy to approach a Teacher who speaks thus for the hearing of the Teaching. The Teacher teaches him the Teaching, progressively higher and higher, progressively more sublime and more sublime, with the counterpart of dark and bright. In whatever way, monks, the Teacher teaches the Teaching to a monk, progressively higher and higher, progressively more sublime and more sublime, with the counterpart of dark and bright, in that way, having directly known that Teaching, he reaches the conclusion regarding a certain teaching among the teachings, and gains confidence in the Teacher: 'The Blessed One is the perfectly Self-awakened One, well proclaimed by the Blessed One is the Teaching, the Community is practicing well.' If, monks, others were to ask that monk thus: 'What are the venerable one's reasons, what are the inferences, by which the venerable one speaks thus: The Blessed One is the perfectly Self-awakened One, well proclaimed by the Blessed One is the Teaching, the Community is practicing well?' Answering rightly, monks, a monk would answer thus: 'Here I, friends, approached the Blessed One for the hearing of the Teaching. To me the Blessed One teaches the Teaching, progressively higher and higher, progressively more sublime and more sublime, with the counterpart of dark and bright. In whatever way, friends, the Blessed One teaches me the Teaching, progressively higher and higher, progressively more sublime and more sublime, with the counterpart of dark and bright, in that way, having directly known that Teaching, I reached the conclusion regarding a certain teaching among the teachings, and gained confidence in the Teacher: The Blessed One is the perfectly Self-awakened One, well proclaimed by the Blessed One is the Teaching, the Community is practicing well.'

490. "For whoever, monks, by these characteristics, by these terms, by these phrases, has faith in the Tathāgata that is settled, rooted, established, this is called, monks, faith with reason, rooted in vision, firm; unshakeable by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world. Thus, monks, there is investigation of the nature regarding the Tathāgata. And thus the Tathāgata is well investigated according to his nature."

This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Discourse on the Investigator is concluded as seventh.

8. The Discourse at Kosambī

491. Thus have I heard - On one occasion the Blessed One was dwelling at Kosambī in Ghosita's park. Now at that time the monks at Kosambī were quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, dwelling thus. They neither convinced each other nor accepted conviction, they neither persuaded each other nor accepted persuasion. Then a certain monk approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "Here, venerable sir, the monks at Kosambī are quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, dwelling thus; they neither convince each other nor accept conviction, they neither persuade each other nor accept persuasion."

Then the Blessed One addressed a certain monk - "Come, monk, in my name address those monks - 'The Teacher calls the venerable ones.'" "Yes, venerable sir," that monk replied to the Blessed One and approached those monks; having approached, he said this to those monks - "The Teacher calls the venerable ones." "Yes, friend," those monks replied to that monk and approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. To those monks seated to one side, the Blessed One said this - "Is it true, monks, that you are quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, dwelling thus, that you neither convince each other nor accept conviction, that you neither persuade each other nor accept persuasion?" "Yes, venerable sir." "What do you think, monks, at the time when you are quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, dwelling thus, is bodily action of friendliness present towards your fellows in the holy life both openly and in private, is verbal action of friendliness... etc. is mental action of friendliness present towards your fellows in the holy life both openly and in private?" "No, Venerable Sir." "So then, monks, at the time when you are quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, dwelling thus, bodily action of friendliness is indeed not present towards your fellows in the holy life both openly and in private, verbal action of friendliness is not... etc. mental action of friendliness is not present towards your fellows in the holy life both openly and in private. Then why now, foolish men, knowing what, seeing what, are you quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, dwelling thus, neither convincing each other nor accepting conviction, neither persuading each other nor accepting persuasion? For that, foolish men, will be for your harm and suffering for a long time."

492. Then the Blessed One addressed the monks: "Monks, there are these six principles of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity. Which six? Here, monks, a monk has bodily action of friendliness present towards his fellows in the holy life both openly and in private. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.

"Furthermore, monks, a monk has verbal action of friendliness present towards his fellows in the holy life both openly and in private. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.

"Furthermore, monks, a monk has mental action of friendliness present towards his fellows in the holy life both openly and in private. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.

"Furthermore, monks, a monk, with those gains that are righteous and righteously acquired, even as little as what is contained in the bowl, is one who shares without reservation with such gains, one who shares in common with virtuous fellows in the holy life. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.

"Furthermore, monks, a monk dwells having attained similarity of morality with his fellows in the holy life both openly and in private in whatever moral practices that are unbroken, without holes, unspotted, unblemished, liberating, praised by the wise, not adhered to, and conducive to concentration. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.

"Furthermore, monks, a monk dwells having attained similarity of view with his fellows in the holy life both openly and in private in such a view that is noble and leading to liberation, that leads one who practises it to the complete destruction of suffering. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.

"These, monks, are the six principles of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity. Of these six principles of cordiality, monks, this is the highest, this is the binding factor, this is the unifying factor - that is to say, the view that is noble and leading to liberation, that leads one who practises it to the complete destruction of suffering. Just as, monks, of a pinnacle chamber, this is the highest, this is the binding factor, this is the unifying factor, that is to say, the pinnacle; just so, monks, of these six principles of cordiality, this is the highest, this is the binding factor, this is the unifying factor, that is to say, the view that is noble and leading to liberation, that leads one who practises it to the complete destruction of suffering.

493. "And how, monks, does this view that is noble and leading to liberation lead one who practises it to the complete destruction of suffering? Here, monks, a monk, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, considers thus: 'Is there any prepossession internally not abandoned in me, by which prepossession, with a mind possessed, I would not understand, would not see as it really is?' If, monks, a monk is possessed by sensual lust, his mind is indeed possessed. If, monks, a monk is possessed by anger, his mind is indeed possessed. If, monks, a monk is possessed by sloth and torpor, his mind is indeed possessed. If, monks, a monk is possessed by restlessness and remorse, his mind is indeed possessed. If, monks, a monk is possessed by sceptical doubt, his mind is indeed possessed. If, monks, a monk is engaged in speculation about this world, his mind is indeed possessed. If, monks, a monk is engaged in speculation about the world beyond, his mind is indeed possessed. If, monks, a monk dwells quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, his mind is indeed possessed. He thus understands: 'There is no prepossession internally not abandoned in me, by which prepossession, with a mind possessed, I would not understand, would not see as it really is. My mind is well directed for the enlightenment of the truths.' This is his first knowledge attained, which is noble, supramundane, not shared with worldlings.

494. "Furthermore, monks, a noble disciple considers thus: 'By practising, developing, and cultivating this view, do I obtain serenity individually, do I obtain peace individually?' He thus understands: 'By practising, developing, and cultivating this view, I obtain serenity individually, I obtain peace individually.' This is his second knowledge attained, which is noble, supramundane, not shared with worldlings.

495. "Furthermore, monks, a noble disciple considers thus: 'With such a view as I am possessed of, is there indeed outside of here another ascetic or brahmin possessed of such a view?' He thus understands: 'With such a view as I am possessed of, there is not outside of here another ascetic or brahmin possessed of such a view.' This is his third knowledge attained, which is noble, supramundane, not shared with worldlings.

496. "Furthermore, monks, a noble disciple considers thus: 'With whatever nature a person accomplished in right view is endowed, I too am endowed with such a nature.' And with what kind of nature, monks, is a person accomplished in right view endowed? This is the nature, monks, of a person accomplished in right view: 'Although he commits such an offence for which emergence is discerned, yet he quickly confesses it, reveals it, makes it clear to the Teacher, or to the wise, or to his fellows in the holy life; having confessed, having revealed, having made it clear, he commits to restraint in the future.' Just as, monks, a young, tender boy, dull, lying on his back, having stepped on an ember with his hand or foot, quickly withdraws; just so, monks, this is the nature of a person accomplished in right view: 'Although he commits such an offence for which emergence is discerned, yet he quickly confesses it, reveals it, makes it clear to the Teacher, or to the wise, or to his fellows in the holy life; having confessed, having revealed, having made it clear, he commits to restraint in the future.' He thus understands: 'With whatever nature a person accomplished in right view is endowed, I too am endowed with such a nature.' This is his fourth knowledge attained, which is noble, supramundane, not shared with worldlings.

497. "Furthermore, monks, a noble disciple considers thus: 'With whatever nature a person accomplished in right view is endowed, I too am endowed with such a nature.' And with what kind of nature, monks, is a person accomplished in right view endowed? This is the nature, monks, of a person accomplished in right view: 'Although he is engaged in zeal regarding whatever high and low duties there are to be done for his fellows in the holy life, yet he has keen desire for the training in higher morality, the training in higher consciousness, and the training in higher wisdom.' Just as, monks, a cow with a young calf, while grazing on grass, keeps watch over her calf; just so, monks, this is the nature of a person accomplished in right view: 'Although he is engaged in zeal regarding whatever high and low duties there are to be done for his fellows in the holy life, yet he has keen desire for the training in higher morality, the training in higher consciousness, and the training in higher wisdom.' He thus understands: 'With whatever nature a person accomplished in right view is endowed, I too am endowed with such a nature.' This is his fifth knowledge attained, which is noble, supramundane, not shared with worldlings.

498. "Furthermore, monks, a noble disciple considers thus: 'With whatever power a person accomplished in right view is endowed, I too am endowed with such power.' And with what kind of power, monks, is a person accomplished in right view endowed? This is the power, monks, of a person accomplished in right view: that when the Teaching and discipline proclaimed by the Tathāgata is being taught, having given attention, having reflected, having collected together with the whole mind, he listens to the Teaching with ears inclined. He thus understands: 'With whatever power a person accomplished in right view is endowed, I too am endowed with such power.' This is his sixth knowledge attained, which is noble, supramundane, not shared with worldlings.

499. "Furthermore, monks, a noble disciple considers thus: 'With whatever power a person accomplished in right view is endowed, I too am endowed with such power.' And with what kind of power, monks, is a person accomplished in right view endowed? This is the power, monks, of a person accomplished in right view: that when the Teaching and discipline proclaimed by the Tathāgata is being taught, he obtains inspiration regarding the meaning, obtains inspiration regarding the Teaching, obtains gladness connected with the Teaching. He thus understands: 'With whatever power a person accomplished in right view is endowed, I too am endowed with such power.' This is his seventh knowledge attained, which is noble, supramundane, not shared with worldlings.

500. "Thus, monks, for a noble disciple possessed of seven factors, the natural order is well investigated for the realisation of the fruition of stream-entry. Thus, monks, a noble disciple possessed of seven factors is one possessed of the fruition of stream-entry."

This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Discourse on Kosambī is concluded as eighth.

9. The Discourse on the Invitation of a Brahmā

501. 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 -

"On one occasion, monks, I was dwelling at Ukkaṭṭhā in the Subhaga Grove at the root of a royal sal tree. Now at that time, monks, such an evil wrong view had arisen in Baka the Brahmā: 'This is permanent, this is stable, this is eternal, this is whole, this is not subject to pass away, for here there is no being born, no ageing, no dying, no passing away, no being reborn, and there is no other escape beyond this.' Then, monks, having known with my mind the reflection in the mind of Baka the Brahmā - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the Subhaga Grove at the root of a royal sal tree at Ukkaṭṭhā, I appeared in that Brahma world. Baka the Brahmā, monks, saw me coming from afar; having seen me, he said this - 'Come, sir, welcome, sir! It has been a long time, sir, since you made this occasion, that is to say, for coming here. For this, sir, is permanent, this is stable, this is eternal, this is whole, this is not subject to pass away, for here there is no being born, no ageing, no dying, no passing away, no being reborn. And there is no other escape beyond this.'

When this was said, monks, I said this to Baka the Brahmā - 'Gone to ignorance indeed, friend, is Baka the Brahmā; gone to ignorance indeed, friend, is Baka the Brahmā; inasmuch as he will say of what is actually impermanent that it is permanent, he will say of what is actually unstable that it is stable, he will say of what is actually non-eternal that it is eternal, he will say of what is actually not whole that it is whole, he will say of what is actually subject to pass away that it is not subject to pass away; and where there is being born, ageing, dying, passing away, and being reborn, of that he will say - "For here there is no being born, no ageing, no dying, no passing away, no being reborn"; and when there is another escape beyond, he will say "there is no other escape beyond."'

502. "Then, monks, Māra the Evil One, having taken possession of a certain member of Brahmā's assembly, said this to me - 'Monk, monk, do not assail this one, do not assail this one, for this, monk, is Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Supreme, the Ordainer, the Almighty, the Father of all that are and are to be. There were, monk, before you, ascetics and brahmins in the world who were disparagers of earth and disgusted with earth, disparagers of water and disgusted with water, disparagers of fire and disgusted with fire, disparagers of air and disgusted with air, disparagers of beings and disgusted with beings, disparagers of gods and disgusted with gods, disparagers of Pajāpati and disgusted with Pajāpati, disparagers of Brahmā and disgusted with Brahmā - they, upon the collapse of the body, upon the arrest of life, were established in an inferior body. But those, monk, before you, ascetics and brahmins in the world who were praisers of earth and delighted in earth, praisers of water and delighted in water, praisers of fire and delighted in fire, praisers of air and delighted in air, praisers of beings and delighted in beings, praisers of gods and delighted in gods, praisers of Pajāpati and delighted in Pajāpati, praisers of Brahmā and delighted in Brahmā - they, upon the collapse of the body, upon the arrest of life, were established in a superior body. Therefore I say this to you, monk - 'Come now, sir, whatever Brahmā has told you, that you should do, do not transgress the word of Brahmā.' If indeed you, monk, transgress the word of Brahmā, just as a man might drive away fortune coming to him with a stick, or just as, monk, a man falling into a hellish precipice might miss the earth with his hands and feet, thus will this accomplishment be for you, monk. 'Come now, sir, whatever Brahmā has told you, that you should do, do not transgress the word of Brahmā. Do you not, monk, see the assembly of Brahmā gathered together?' Thus indeed, monks, Māra the Evil One directed me towards the assembly of Brahmā.

"When this was said, monks, I said this to Māra the Evil One - 'I know you, Evil One; do not think - "He does not know me." You are Māra, Evil One. Both Brahmā, Evil One, and the assembly of Brahmā, and the members of Brahmā's assembly - all have come into your hand, all have come under your control. For you, Evil One, think thus - "This one too would come into my hand, this one too would come under my control." But I, Evil One, have neither come into your hand nor come under your control.'

503. "When this was said, monks, Baka the Brahmā said this to me - 'For I, sir, say of what is actually permanent that it is permanent, I say of what is actually stable that it is stable, I say of what is actually eternal that it is eternal, I say of what is actually whole that it is whole, I say of what is actually not subject to pass away that it is not subject to pass away, and where there is no being born, no ageing, no dying, no passing away, no being reborn, of that I say - "For here there is no being born, no ageing, no dying, no passing away, no being reborn." And when there is no other escape beyond, I say "there is no other escape beyond." There were, monk, before you, ascetics and brahmins in the world; for as long as your entire life span, so long was their ascetic practice alone. They would know thus - "When there is another escape beyond, there is another escape beyond; or when there is no other escape beyond, there is no other escape beyond." Therefore I say this to you, monk - "You will not see another escape beyond, and you will only become a partaker of weariness and vexation. If indeed you, monk, cling to earth, you will be near me, dwelling in my domain, subject to be done with as I wish, to be expelled. If water... fire... air... beings... gods... Pajāpati... Brahmā you cling to, you will be near me, dwelling in my domain, subject to be done with as I wish, to be expelled.'

"I too know thus, Brahmā - if I cling to earth, I will be near you, dwelling in your domain, subject to be done with as you wish, to be expelled. 'If water... fire... air... beings... gods... Pajāpati... Brahmā I cling to, I will be near you, dwelling in your domain, subject to be done with as you wish, to be expelled.' But I understand your destination and I understand your splendour, Brahmā - 'Thus powerful is Baka the Brahmā, thus majestic is Baka the Brahmā, thus influential is Baka the Brahmā.'"

"But in what way do you, sir, understand my destination and understand my splendour - 'Thus powerful is Baka the Brahmā, thus majestic is Baka the Brahmā, thus influential is Baka the Brahmā'?"

"As far as the moon and sun revolve, shining and illuminating the directions;

Over a thousandfold world, there your authority extends.

"And you know the high and low, and also those with lust and those free from lust;

The state here and the state elsewhere, the coming and going of beings."

"Thus indeed I understand your destination and understand your splendour, Brahmā - 'Thus powerful is Baka the Brahmā, thus majestic is Baka the Brahmā, thus influential is Baka the Brahmā.'

504. "There is indeed, Brahmā, another class of beings, which you neither know nor see; I know and see that. There is indeed, Brahmā, a class of beings called the Radiant gods, from which you passed away and arose here. Because of your dwelling there for so very long, that mindfulness has been forgotten by you; therefore you neither know nor see that; I know and see that. Thus indeed, Brahmā, I am not merely your equal in direct knowledge, how then could I be inferior? Indeed I am superior to you. There is indeed, Brahmā, a class of beings called the gods of Streaming Radiance, a class of beings called the gods of Great Fruit, a class of beings called the Overlord, which you neither know nor see; I know and see that. Thus indeed, Brahmā, I am not merely your equal in direct knowledge, how then could I be inferior? Indeed I am superior to you. Having directly known earth as earth, Brahmā, as far as that which is not experienced by the earthness of earth, having directly known that, I was not earth, I was not in earth, I was not from earth, I was not 'earth is mine', I did not assert earth. Thus indeed, Brahmā, I am not merely your equal in direct knowledge, how then could I be inferior? Indeed I am superior to you. Water indeed I, Brahmā, etc. Fire indeed I, Brahmā, etc. Air indeed I, Brahmā, etc. Beings indeed I, Brahmā, etc. Gods indeed I, Brahmā, etc. Pajāpati indeed I, Brahmā, etc. Brahmā indeed I, Brahmā, etc. The Radiant gods indeed I, Brahmā, etc. The gods of Streaming Radiance indeed I, Brahmā, Etc. The gods of Great Fruit indeed I, Brahmā, etc. The Overlord indeed I, Brahmā, etc. Having directly known all as all, Brahmā, as far as that which is not experienced by the allness of all, having directly known that, I was not all, I was not in all, I was not from all, I was not 'all is mine', I did not assert all. Thus indeed, Brahmā, I am not merely your equal in direct knowledge, how then could I be inferior? Indeed I am superior to you."

"If indeed, sir, that which is not experienced by the allness of all, having directly known that, may it not be void for you, may it not be hollow for you."

"'Consciousness non-manifest, infinite, radiant from all sides' - that is not experienced by the earthness of earth, not experienced by the waterness of water, not experienced by the fireness of fire, not experienced by the airness of air, not experienced by the beingness of beings, not experienced by the godness of gods, not experienced by the Pajāpatiness of Pajāpati, not experienced by the Brahmāness of Brahmā, not experienced by the radiantness of the Radiant gods, not experienced by the streaming radianceness of the gods of Streaming Radiance, not experienced by the great fruitness of the gods of Great Fruit, not experienced by the overlordness of the Overlord, not experienced by the allness of all."

"Well then, sir, watch me disappear." 'Well then, Brahmā, you disappear from me, if you are able.' Then, monks, Baka the Brahmā, thinking 'I will disappear from the ascetic Gotama, I will disappear from the ascetic Gotama,' was indeed not able to disappear from me.

"When this was said, monks, I said this to Baka the Brahmā - 'Well then, Brahmā, I will disappear from you.' 'Well then, sir, you disappear from me, if you are able.' Then, monks, I performed such a feat of supernormal power - 'To this extent Brahmā and the assembly of Brahmā and the members of Brahmā's assembly will hear my sound, but they will not see me.' Having disappeared, I spoke this verse -

"Having seen fear in existence, and existence seeking non-existence;

I did not assert any existence, nor did I cling to delight."

Then, monks, Brahmā and the assembly of Brahmā and the members of Brahmā's assembly were filled with wonder and amazement - 'Wonderful indeed, friend, marvellous indeed, friend! The great supernormal power and great majesty of the ascetic Gotama! Never indeed before have we seen or heard of another ascetic or brahmin of such great supernormal power and such great majesty as this ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan. For the generation that delights in existence, that rejoices in existence, that is pleased with existence, he has indeed uprooted existence with its root.'

505. "Then, monks, Māra the Evil One, having taken possession of a certain member of Brahmā's assembly, said this to me - 'If you, sir, thus understand, if you have thus awakened, do not lead disciples, do not lead those gone forth; do not teach the Teaching to disciples, do not teach to those gone forth; do not create attachment among disciples, do not create attachment among those gone forth. There were, monk, before you, ascetics and brahmins in the world claiming to be Worthy Ones, Perfectly Self-awakened Ones. They led disciples, those gone forth, they taught the Teaching to disciples, to those gone forth, they created attachment among disciples, among those gone forth; having led disciples, those gone forth, having taught the Teaching to disciples, to those gone forth, with minds attached among disciples, among those gone forth, upon the collapse of the body, upon the arrest of life, they were established in an inferior body. But there were, monk, before you, ascetics and brahmins in the world claiming to be Worthy Ones, Perfectly Self-awakened Ones. They did not lead disciples, did not lead those gone forth, they did not teach the Teaching to disciples, did not teach to those gone forth, they did not create attachment among disciples, did not create attachment among those gone forth; not having led disciples, not having led those gone forth, not having taught the Teaching to disciples, not having taught to those gone forth, without minds attached among disciples, without minds attached among those gone forth, upon the collapse of the body, upon the arrest of life, they were established in a superior body. Therefore I say this to you, monk - come now, sir, dwell living at ease, devoted to pleasant abiding in the present life, for not proclaiming is wholesome, sir, do not exhort others.'

"When this was said, monks, I said this to Māra the Evil One - 'I know you, Evil One; do not think - "He does not know me." You are Māra, Evil One. You, Evil One, do not speak thus out of compassion for my welfare; you, Evil One, speak thus out of compassion for my harm. For you, Evil One, think thus - "Those to whom the ascetic Gotama will teach the Teaching, they will pass beyond my domain." But those, Evil One, not being Perfectly Self-awakened Ones, claimed "We are Perfectly Self-awakened Ones." But I, Evil One, being a Perfectly Self-awakened One, claim "I am a Perfectly Self-awakened One." For whether teaching the Teaching to disciples, Evil One, the Tathāgata is just such, or whether not teaching the Teaching to disciples, Evil One, the Tathāgata is just such. For whether leading disciples, Evil One, the Tathāgata is just such, or whether not leading disciples, Evil One, the Tathāgata is just such. What is the reason for this? For the Tathāgata, Evil One, those mental corruptions that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death - they have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Just as, Evil One, a palm tree with its crown cut off is incapable of further growth; just so, Evil One, for the Tathāgata those mental corruptions that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death - they have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future.'

"Thus indeed, because of Māra's not addressing and because of Brahmā's invitation, therefore the designation of this explanation is indeed 'The Invitation of Brahmā'."

The Discourse on the Invitation of Brahmā is concluded as ninth.

10. The Discourse on the Rebuke to Māra

506. Thus have I heard - On one occasion the Venerable Mahāmoggallāna was dwelling among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove, in the Deer Park. Now at that time the Venerable Mahāmoggallāna was walking up and down in the open air. Now at that time Māra the Evil One had entered the Venerable Mahāmoggallāna's belly, having gone into his abdomen. Then this occurred to the Venerable Mahāmoggallāna: "Why indeed is my belly so very heavy? As if stuffed with beans, methinks." Then the Venerable Mahāmoggallāna, having descended from the walking path, having entered the dwelling, sat down on the prepared seat. Having sat down, the Venerable Mahāmoggallāna attended to himself with wise attention. The Venerable Mahāmoggallāna saw Māra the Evil One who had entered his belly, having gone into his abdomen. Having seen Māra the Evil One, he said this: "Get out, Evil One; get out, Evil One! Do not vex the Tathāgata, do not vex the Tathāgata's disciple. Lest it be for your harm and suffering for a long time." Then this occurred to Māra the Evil One: "Not knowing me, not seeing me, this ascetic says thus - 'Get out, Evil One; get out, Evil One! Do not vex the Tathāgata, do not vex the Tathāgata's disciple. Lest it be for your harm and suffering for a long time.' Even his Teacher would not quickly know me, how then will this disciple know me?" Then the Venerable Mahāmoggallāna said this to Māra the Evil One: "Even thus I know you, Evil One; do not think - 'He does not know me.' You are Māra, Evil One; for you, Evil One, think thus - 'Not knowing me, not seeing me, this ascetic says thus - get out, Evil One; get out, Evil One! Do not vex the Tathāgata, do not vex the Tathāgata's disciple. Lest it be for your harm and suffering for a long time. Even his Teacher would not quickly know me, how then will this disciple know me?'"

Then this occurred to Māra the Evil One: "Knowing me, seeing me, this ascetic says thus - 'Get out, Evil One; get out, Evil One! Do not vex the Tathāgata, do not vex the Tathāgata's disciple. Lest it be for your harm and suffering for a long time.'" Then Māra the Evil One, having come out from the Venerable Mahāmoggallāna's mouth, stood by the door-bolt.

507. The Venerable Mahāmoggallāna saw Māra the Evil One standing by the door-bolt; having seen Māra the Evil One, he said this - 'Even here I see you, Evil One; do not think "He does not see me." There you are, Evil One, standing by the door-bolt. Once in the past, Evil One, I was a Māra named Dūsī, and I had a sister named Kāḷī. You were her son. So you were my nephew. Now at that time, Evil One, the Blessed One Kakusandha, the Worthy One, the Perfectly Self-awakened One, had arisen in the world. Now, Evil One, the Blessed One Kakusandha, the Worthy One, the Perfectly Self-awakened One, had a pair of disciples named Vidhura and Sañjīva, the foremost, the best pair. As far as, Evil One, there were disciples of the Blessed One Kakusandha, the Worthy One, the Perfectly Self-awakened One. Among them no one was equal to the Venerable Vidhura, that is to say, in teaching the Teaching. In this way, Evil One, by this method, the designation "Vidhura" arose for the Venerable Vidhura.

"But, Evil One, the Venerable Sañjīva, whether gone to the forest or gone to the root of a tree or gone to an empty house, with little difficulty attained the cessation of perception and feeling. Once in the past, Evil One, the Venerable Sañjīva was seated at the root of a certain tree, having attained the cessation of perception and feeling. Evil One, cowherds, cattle herders, farmers, and wayfarers saw the Venerable Sañjīva seated at the root of a certain tree, having attained the cessation of perception and feeling; having seen him, this occurred to them - 'Wonderful indeed, friend, marvellous indeed, friend! This ascetic has died while sitting! Come, let us cremate him.' Then, Evil One, those cowherds, cattle herders, farmers, and wayfarers, having collected grass and wood and cow-dung, having piled it on the Venerable Sañjīva's body, having set fire to it, departed. Then, Evil One, the Venerable Sañjīva, after that night had passed, having emerged from that attainment, having shaken off his robes, having dressed in the earlier period of the day, taking his bowl and robe, entered the village for almsfood. Those cowherds, cattle herders, farmers, and wayfarers, Evil One, saw the Venerable Sañjīva going for almsfood; having seen him, this occurred to them - 'Wonderful indeed, friend, marvellous indeed, friend! This ascetic who died while sitting, he has come back to life.' In this way, Evil One, by this method, the designation "Sañjīva" arose for the Venerable Sañjīva.

508. "Then, Evil One, this occurred to Dūsī Māra - 'I do not know the coming or going of these monks who are virtuous, of good character. What if I were to take possession of the brahmins and householders - Come, revile, abuse, irritate, and harass the monks who are virtuous, of good character. Perhaps there might be an alteration of mind in those being reviled, being abused, being irritated, being harassed by you, so that Dūsī Māra might find an opportunity.' Then, Evil One, Dūsī Māra took possession of the brahmins and householders - 'Come, revile, abuse, irritate, and harass the monks who are virtuous, of good character. Perhaps there might be an alteration of mind in those being reviled, being abused, being irritated, being harassed by you, so that Dūsī Māra might find an opportunity.'

"Then, Evil One, those brahmins and householders, possessed by Dūsī Māra, revile, abuse, irritate, and harass the monks who are virtuous, of good character - 'These shavelings, these petty ascetics, these menials, these dark offspring of Brahmā's feet, saying "We are meditators, we are meditators," with drooping shoulders, with faces cast down, weak and stiff, they meditate, they brood, they ponder, they muse. Just as an owl on a tree branch, seeking a mouse, meditates, broods, ponders, muses; just so these shavelings, these petty ascetics, these menials, these dark offspring of Brahmā's feet, saying "We are meditators, we are meditators," with drooping shoulders, with faces cast down, weak and stiff, they meditate, they brood, they ponder, they muse. Just as a jackal on a riverbank, seeking fish, meditates, broods, ponders, muses; just so these shavelings, these petty ascetics, these menials, these dark offspring of Brahmā's feet, saying "We are meditators, we are meditators," with drooping shoulders, with faces cast down, weak and stiff, they meditate, they brood, they ponder, they muse. Just as a cat at a doorway, a sewer, or a rubbish heap, seeking a mouse, meditates, broods, ponders, muses; just so these shavelings, these petty ascetics, these menials, these dark offspring of Brahmā's feet, saying "We are meditators, we are meditators," with drooping shoulders, with faces cast down, weak and stiff, they meditate, they brood, they ponder, they muse. Just as a donkey with its load removed, at a doorway, a sewer, or a rubbish heap, meditates, broods, ponders, muses; just so these shavelings, these petty ascetics, these menials, these dark offspring of Brahmā's feet, saying "We are meditators, we are meditators," with drooping shoulders, with faces cast down, weak and stiff, they meditate, they brood, they ponder, they muse.'

"Now, Evil One, those human beings who died at that time, for the most part, upon the body's collapse at death, were reborn in a realm of misery, an unfortunate realm, a nether world, in hell.

509. "Then, Evil One, the Blessed One Kakusandha, the Worthy One, the Perfectly Self-awakened One, addressed the monks - 'The brahmins and householders have been possessed by Dūsī Māra - Come, revile, abuse, irritate, and harass the monks who are virtuous, of good character. Perhaps there might be an alteration of mind in those being reviled, being abused, being irritated, being harassed by you, so that Dūsī Māra might find an opportunity.' Come, monks, dwell having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, dwell having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. With a mind accompanied by compassion... etc. with a mind accompanied by altruistic joy... etc. dwell having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, dwell having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will.'

"Then, Evil One, those monks, being thus exhorted, being thus instructed by the Blessed One Kakusandha, the Worthy One, the Perfectly Self-awakened One, whether gone to the forest, or gone to the root of a tree, or gone to an empty house, dwelt having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, they dwelt having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. With a mind accompanied by compassion... etc. with a mind accompanied by altruistic joy... etc. they dwelt having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, they dwelt having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will.

510. "Then, Evil One, this occurred to Dūsī Māra - 'Even acting thus, I do not know the coming or going of these monks who are virtuous, of good character. What if I were to take possession of the brahmins and householders - Come, honour, respect, revere, and venerate the monks who are virtuous, of good character. Perhaps there might be an alteration of mind in those being honoured, being respected, being revered, being venerated by you, so that Dūsī Māra might find an opportunity.' Then, Evil One, Dūsī Māra took possession of the brahmins and householders - 'Come, honour, respect, revere, and venerate the monks who are virtuous, of good character. Perhaps there might be an alteration of mind in those being honoured, being respected, being revered, being venerated by you, so that Dūsī Māra might find an opportunity.' Then, Evil One, those brahmins and householders, possessed by Dūsī Māra, honour, respect, revere, and venerate the monks who are virtuous, of good character.

"Now, Evil One, those human beings who died at that time, for the most part, upon the body's collapse at death, were reborn in a fortunate realm, in a heavenly world.

511. "Then, Evil One, the Blessed One Kakusandha, the Worthy One, the Perfectly Self-awakened One, addressed the monks - 'The brahmins and householders have been possessed by Dūsī Māra - Come, honour, respect, revere, and venerate the monks who are virtuous, of good character. Perhaps there might be an alteration of mind in those being honoured, being respected, being revered, being venerated by you, so that Dūsī Māra might find an opportunity.' Come, monks, dwell observing foulness in the body, perceiving repulsiveness in food, perceiving discontent in the whole world, observing impermanence in all activities.'

"Then, Evil One, those monks, being thus exhorted, being thus instructed by the Blessed One Kakusandha, the Worthy One, the Perfectly Self-awakened One, whether gone to the forest, or gone to the root of a tree, or gone to an empty house, dwelt observing foulness in the body, perceiving repulsiveness in food, perceiving discontent in the whole world, observing impermanence in all activities.

512. "Then, Evil One, the Blessed One Kakusandha, the Worthy One, the Perfectly Self-awakened One, having dressed in the earlier period of the day, taking his bowl and robe, with the Venerable Vidhura as his attendant monk, entered the village for almsfood. Then, Evil One, Dūsī Māra, having taken possession of a certain boy, having taken a stone, gave a blow on the head of the Venerable Vidhura; he split his head. Then, Evil One, the Venerable Vidhura, with his head split and blood flowing, followed closely behind the Blessed One Kakusandha, the Worthy One, the Perfectly Self-awakened One. Then, Evil One, the Blessed One Kakusandha, the Worthy One, the Perfectly Self-awakened One, looked back with an elephant's gaze - 'This Dūsī Māra did not know the limit.' And together with that looking back, Evil One, Dūsī Māra fell from that state and was reborn in the great hell.

"Now, Evil One, that great hell has three names - 'The Six-sense-base Hell' thus, 'The Stake-struck Hell' thus, 'The Individually-experienced Hell' thus. Then, Evil One, the guardians of hell approached me and said this - 'When, sir, stake meets stake in your heart, then you should know - "A thousand years have passed for me being tormented in hell."' So I, Evil One, for many years, for many hundreds of years, for many thousands of years, was tormented in that great hell. For ten thousand years I was tormented in the subsidiary hell of that very great hell, experiencing the feeling called 'arising.' My body, Evil One, was of such a form, just as a human being's. My head was of such a form, just as a fish's.

513.

"What kind of hell was it, where Dūsī was tormented;

Having assaulted the disciple Vidhura, and the brahmin Kakusandha.

"There were a hundred iron spikes, all causing individual suffering;

Such was the hell, where Dūsī was tormented;

Having assaulted the disciple Vidhura, and the brahmin Kakusandha.

"Whoever directly knows this, a monk, a disciple of the Buddha;

Having assaulted such a monk, Dark One, you undergo suffering.

"In the middle of the lake stand mansions lasting a cosmic cycle;

Lapis lazuli-coloured, beautiful, flaming, luminous;

Nymphs dance there, many of diverse colours.

"Whoever directly knows this, a monk, a disciple of the Buddha;

Having assaulted such a monk, Dark One, you undergo suffering.

"He who indeed, urged by the Buddha, while the monastic community looked on;

Shook the Migāramātu mansion with his big toe.

"Whoever directly knows this, a monk, a disciple of the Buddha;

Having assaulted such a monk, Dark One, you undergo suffering.

"He who shook the Vejayanta mansion with his big toe;

Supported by the power of supernormal power, he stirred the deities.

"Whoever directly knows this, a monk, a disciple of the Buddha;

Having assaulted such a monk, Dark One, you undergo suffering.

"He who in the Vejayanta mansion questioned Sakka;

'Do you, Vāsava, know the liberation through the elimination of craving?'

To him Sakka answered, when asked the question, according to truth.

"Whoever directly knows this, a monk, a disciple of the Buddha;

Having assaulted such a monk, Dark One, you undergo suffering.

"He who questions Brahmā, near the Sudhammā assembly hall;

'Do you still today, friend, have that view which you had before;

Do you see the radiance transcending in the Brahma world?'

"To him Brahmā answered, gradually, according to truth;

'I do not have, sir, that view which I had before.

"'I see the radiance transcending in the Brahma world;

How could I today say, "I am permanent, I am eternal"?'

"Whoever directly knows this, a monk, a disciple of the Buddha;

Having assaulted such a monk, Dark One, you undergo suffering.

"He who touched the peak of great Meru through deliverance;

The forest of the Eastern Videhas, and the men who sleep on the ground.

"Whoever directly knows this, a monk, a disciple of the Buddha;

Having assaulted such a monk, Dark One, you undergo suffering.

"Fire indeed does not think, 'I am burning a fool';

And a fool, having approached a blazing fire, is burnt by it.

"Just so you, Māra, having approached the Tathāgata;

You will burn yourself, like a fool touching fire.

"Māra generated demerit, having approached the Tathāgata;

What do you think, Evil One, does not my evil ripen?

"For one who acts, evil is accumulated, for a long time, O Death;

Māra, be wearied of the Buddha, do not have hope regarding the monks.

"Thus the monk threatened Māra, in the Bhesakaḷā Grove;

Then that unhappy demon disappeared right there."

The Discourse on the Rebuke of Māra is concluded as tenth.

The Shorter Chapter on Pairs is concluded as fifth.

Its summary:

The Sāleyya, the two Verañja and the Satisfaction, the Lesser and Greater Acquisition of the Teaching;

The Investigator, the Kosambī and the Brahmin, Dūsī and Māra, the tenth chapter.

The Sāleyya Chapter is concluded as fifth.

This is the summary of the chapters:

The Root of All Things and the Lion's Roar and the Excellent;

The Saw and the Gosinga, the Sāleyya and these five.

The Root Fifty is complete.

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1. The First Fifty Discourses

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The Middle Length Collection

The First Fifty Discourses

1.

The Chapter of the Discourse on the Root of All Phenomena

1.

The Discourse on the Root of All Phenomena

2.

The Discourse on All Mental Corruptions

Mental Corruptions to be Abandoned by Seeing

Mental Corruptions to be Abandoned by Restraint

Mental Corruptions to be Abandoned by Using

Mental Corruptions to be Abandoned by Endurance

Mental Corruptions to be Abandoned by Avoidance

Mental Corruptions to be Abandoned by Removal

Mental Corruptions to be Abandoned by Meditative Development

3.

The Discourse on Heirs in the Teaching

4.

The Discourse on Fear and Dread

5.

The Discourse on One Without Mental Blemishes

6.

The Discourse on What One May Wish

7.

The Discourse on the Cloth

8.

The Discourse on Detachment

9.

The Discourse on Right View

10.

The Great Discourse on the Establishment of Mindfulness

Synopsis

Observation of Body: The Section on Breathing

Observation of Body: The Section on Postures

Observation of Body: The Section on Full Awareness

Observation of Body: The Section on Attention to Repulsiveness

Observation of Body: The Section on Attention to the Elements

Observation of Body: The Section on the Nine Charnel Ground Contemplations

Observation of Feeling

Observation of Mind

Observation of Mental Objects: The Section on Hindrances

Observation of Mental Objects: The Section on Aggregates

Observation of Mental Objects: The Section on Sense Bases

Observation of Mental Objects: The Section on Factors of Enlightenment

Observation of Mental Objects: The Section on Truths

Exposition of the Truth of Suffering

Exposition of the Truth of Origin

Exposition of the Truth of Cessation

Exposition of the Truth of the Path

2.

The Chapter on the Lion's Roar

1.

The Shorter Discourse on the Lion's Roar

2.

The Great Discourse on the Lion's Roar

3.

The Greater Discourse on the Mass of Suffering

4.

The Shorter Discourse on the Mass of Suffering

5.

The Discourse on Inference

6.

The Discourse on Mental Rigidity

7.

The Discourse on the Deep Forest

8.

The Discourse on the Honey Ball

9.