The Foundation of the Teaching

89. Therein, where should the eighteen root terms be seen? In the establishment of the teaching. Therein, what is the establishment of the teaching? The discourse conducive to defilement, the discourse conducive to habituation, the discourse conducive to penetration, the discourse pertaining to one beyond training, the discourse conducive to defilement and conducive to habituation, the discourse conducive to defilement and conducive to penetration, the discourse conducive to defilement and pertaining to one beyond training, the discourse conducive to defilement and conducive to penetration and pertaining to one beyond training, the discourse conducive to defilement and conducive to habituation and conducive to penetration, the discourse conducive to habituation and conducive to penetration, the discourse conducive to defilement of craving, the discourse conducive to defilement of wrong view, the discourse conducive to defilement of misconduct, the discourse conducive to cleansing of craving, the discourse conducive to cleansing of wrong view, the discourse conducive to cleansing of misconduct.

Therein, defilement is threefold - defilement of craving, defilement of wrong view, defilement of misconduct. Therein, defilement of craving is purified by serenity; that serenity is the aggregate of concentration. Defilement of wrong view is purified by insight; that insight is the aggregate of wisdom. Defilement of misconduct is purified by good conduct; that good conduct is the aggregate of morality. For one established in morality, if attachment arises in existences, thus this serenity and insight becomes the way of making merit consisting of meditation, and leads to rebirth there. These four discourses, when made common become eight; those very eight discourses, when made common become sixteen.

When these sixteen discourses are analysed, the ninefold discourse becomes analysed. By a verse, a verse should be inferred; by an explanation, an explanation should be inferred. By a discourse, a discourse should be inferred.

90. Therein, what is the discourse conducive to defilement?

This is the discourse conducive to defilement.

There are, monks, these four ways of going to bias. What are the four? One goes to bias through desire, one goes to bias through hatred, one goes to bias through delusion, one goes to bias through fear. These, monks, are the four ways of going to bias. This the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this:

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

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

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

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

92.

This is the discourse conducive to defilement.

This is the discourse conducive to defilement.

Therein, what is the discourse conducive to habituation?

This is the discourse conducive to habituation.

93. Mahānāma the Sakyan said this to the Blessed One - "This Kapilavatthu, venerable sir, is successful and prosperous, belonging to the public, crowded with people, with congested cul-de-sacs. I, venerable sir, having attended upon the Blessed One or upon monks who are inspiring to the mind, when entering Kapilavatthu in the evening, I encounter even a stray elephant, venerable sir; I encounter even a stray horse, venerable sir; I encounter even a stray chariot, venerable sir; I encounter even a stray cart, venerable sir; I encounter even a stray person, venerable sir. At that time, venerable sir, my mindfulness concerning the Blessed One becomes confused, my mindfulness concerning the Teaching becomes confused, my mindfulness concerning the Community becomes confused. It occurs to me, venerable sir, thus - 'If I were to die in this evening time, what would be my destination, what would be my future life?'"

"Do not fear, Mahānāma, do not fear, Mahānāma! Your death will not be evil, your passing away will not be evil. Mahānāma, a noble disciple possessed of four qualities slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna. Which four? Here, Mahānāma, a noble disciple is endowed with unwavering confidence in the Buddha - 'Thus indeed is the Blessed One: the Worthy One, etc. the Enlightened One, the Blessed One.' Towards the Teaching... etc. towards the Community, etc. He is endowed with morality pleasing to the noble ones, unbroken... etc. conducive to concentration. Just as, Mahānāma, a tree slanting towards the east, sloping towards the east, inclining towards the east, if it were cut at the root, in which direction would it fall?" "In whichever direction, venerable sir, it slants, in whichever direction it slopes, in whichever direction it inclines." "Just so, Mahānāma, a noble disciple possessed of these four qualities slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna. Do not fear, Mahānāma, do not fear, Mahānāma! Your death will not be evil, your passing away will not be evil."

This is the discourse conducive to habituation.

This is the discourse conducive to habituation.

This is the discourse conducive to habituation.

94. The Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time several monks were doing robe-making work for the Blessed One - "When the robe is finished, the Blessed One will set out on a journey after the three months." Now at that time the carpenters Isidatta and Purāṇa were dwelling at Sāketa on some business. The carpenters Isidatta and Purāṇa heard - "It seems several monks are doing robe-making work for the Blessed One. When the robe is finished, the Blessed One will set out on a journey after the three months."

Then the carpenters Isidatta and Purāṇa stationed a man on the road - "When you, my good man, should see the Blessed One coming, the Worthy One, the Fully Self-Enlightened One, then you should inform us." Having stood for two or three days, that man saw the Blessed One coming from afar. Having seen him, he approached the carpenters Isidatta and Purāṇa; having approached, he said this to the carpenters Isidatta and Purāṇa - "This, venerable sir, is that Blessed One coming, the Worthy One, the Fully Self-Enlightened One. Now do as you think fit."

Then the carpenters Isidatta and Purāṇa approached the Blessed One; having approached, having paid respect to the Blessed One, they followed closely behind the Blessed One. Then the Blessed One, having turned aside from the road, approached a certain tree-root; having approached, he sat down on the prepared seat. The carpenters Isidatta and Purāṇa, having paid respect to the Blessed One, sat down to one side. Seated to one side, the carpenters Isidatta and Purāṇa said this to the Blessed One -

"When we, venerable sir, hear about the Blessed One - 'He will set out on a journey from Sāvatthī to the Kosalans,' at that time there is displeasure for us, there is sorrow - 'The Blessed One will be far from us.' But when we, venerable sir, hear about the Blessed One - 'He has set out on a journey from Sāvatthī to the Kosalans,' at that time there is displeasure for us, there is sorrow - 'The Blessed One is far from us.' etc.

But when we, venerable sir, hear about the Blessed One - 'He will set out on a journey from the Kāsis to Magadha,' at that time there is displeasure for us, there is sorrow - 'The Blessed One will be far from us.' But when we, venerable sir, hear about the Blessed One - 'He has set out on a journey from the Kāsis to Magadha,' at that time there is no small displeasure for us, there is no small sorrow - 'The Blessed One is far from us.'

But when we, venerable sir, hear about the Blessed One - 'He will set out on a journey from Magadha to the Kāsis,' at that time there is joy for us, there is pleasure - 'The Blessed One will be near to us.' But when we, venerable sir, hear about the Blessed One - 'He has set out on a journey from Magadha to the Kāsis,' at that time there is joy for us, there is pleasure - 'The Blessed One is near to us.' etc.

But when we, venerable sir, hear about the Blessed One - 'He will set out on a journey from Kosala to Sāvatthī.' At that time there is joy for us, there is pleasure - 'The Blessed One will be near to us.'

But when we, venerable sir, hear about the Blessed One - 'He is dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park,' at that time there is no small joy for us, there is no small pleasure - 'The Blessed One is near to us.'"

"Therefore, carpenters, the household life is confinement, a path of dust; going forth is the open air. And it is enough for you, carpenters, for diligence." "There is indeed for us, venerable sir, another confinement other than this confinement, more confining and reckoned as more confining." "But what is that for you, carpenters, another confinement other than this confinement, more confining and reckoned as more confining?"

"Here, venerable sir, when King Pasenadi of Kosala wishes to go out to the pleasure ground, we harness those elephants of King Pasenadi of Kosala that are fit for riding, and we seat those wives of King Pasenadi of Kosala who are dear and agreeable, one in front and one behind. Now, venerable sir, the fragrance of those ladies is such. Just as of a perfume casket just being opened, as is fitting for princesses adorned with scent. Now, venerable sir, the bodily touch of those ladies is such as cotton-wool or silk-cotton, as is fitting for princesses delicately nurtured. At that time, venerable sir, the elephant must be guarded. Those ladies must be guarded. And oneself must be guarded. But we, venerable sir, do not directly know that we aroused an evil mind towards those ladies. This is for us, venerable sir, another confinement other than this confinement, more confining and more crowded."

"Therefore, carpenters, the household life is confinement, a path of dust; going forth is the open air. And it is enough for you, carpenters, for diligence. Carpenters, a noble disciple possessed of four qualities is a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.

"Which four? Here, carpenters, a learned noble disciple is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One: the Worthy One, etc. the Enlightened One, the Blessed One'; in the Dhamma, etc. towards the Community, etc. He dwells at home with a mind free from the stain of stinginess, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing, undivided. Carpenters, a noble disciple possessed of these four qualities is a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.

"You, carpenters, are endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One: the Worthy One, etc. the Enlightened One, the Blessed One'; in the Dhamma, etc. towards the Community, etc. Whatever gift there is in the family, all that is undivided with those who are moral and of good character. What do you think, carpenters, how many kinds of people are there among the Kosalans who are equal to you, that is to say, in giving and sharing?" "It is a gain for us, venerable sir, it is well gained for us, venerable sir, that the Blessed One understands us thus."

This is the discourse conducive to habituation.

95.

This is the discourse conducive to habituation.

This is the discourse conducive to habituation.

This is the discourse conducive to habituation.

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

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

This is the discourse conducive to habituation.

This is the discourse conducive to habituation.

This is the discourse conducive to habituation.

"And moreover, having made offerings at earth-monuments specifically prepared for the bearers of the ten powers, there too men rejoice in the heavens."

This is the discourse conducive to habituation.

97.

This is the discourse conducive to habituation.

This is the discourse conducive to habituation.

This is the discourse conducive to habituation.

98.

This is the discourse conducive to habituation.

This is the discourse conducive to habituation.

This is the discourse conducive to habituation.

99. Therein, what is the discourse conducive to penetration?

This is the discourse conducive to penetration.

"For one who is moral, Ānanda, there is nothing to be done by volition: 'How might freedom from remorse arise in me.' This is the nature, Ānanda, that for one who is moral, freedom from remorse arises. For one free from remorse, Ānanda, there is nothing to be done by volition: 'How might gladness arise in me.' This is the nature, Ānanda, that for one free from remorse, gladness arises. For one who is gladdened, Ānanda, there is nothing to be done by volition: 'How might rapture arise in me.' This is the nature, Ānanda, that for one who is gladdened, rapture arises. For one whose mind is filled with rapture, Ānanda, there is nothing to be done by volition: 'How might my body become calm.' This is the nature, Ānanda, that for one whose mind is filled with rapture, the body becomes calm. For one whose body is calm, Ānanda, there is nothing to be done by volition: 'How might I feel happiness.' This is the nature, Ānanda, that one whose body is calm feels happiness. For one who is happy, Ānanda, there is nothing to be done by volition: 'How might concentration arise in me.' This is the nature, Ānanda, that for one who is happy, concentration arises. For one who is concentrated, Ānanda, there is nothing to be done by volition: 'How might I understand as it really is.' This is the nature, Ānanda, that one who is concentrated understands as it really is. For one understanding as it really is, Ānanda, there is nothing to be done by volition: 'How might disenchantment arise in me.' This is the nature, Ānanda, that one understanding as it really is becomes disenchanted. For one becoming disenchanted, Ānanda, there is nothing to be done by volition: 'How might dispassion arise in me.' This is the nature, Ānanda, that one becoming disenchanted becomes dispassionate. For one becoming dispassionate, Ānanda, there is nothing to be done by volition: 'How might liberation arise in me.' This is the nature, Ānanda, that one becoming dispassionate becomes liberated. For one liberated, Ānanda, there is nothing to be done by volition: 'How might knowledge and vision of liberation arise in me.' This is the nature, Ānanda, that for one liberated, knowledge and vision of liberation arises."

This is the discourse conducive to penetration.

100.

This is the discourse conducive to penetration.

This is the discourse conducive to penetration.

This is the discourse conducive to penetration.

This is the discourse conducive to penetration.

This is the discourse conducive to penetration.

This is the discourse conducive to penetration.

101.

This is the discourse conducive to penetration.

This is the discourse conducive to penetration.

This is the discourse conducive to penetration.

This is the discourse conducive to penetration.

This is the discourse conducive to penetration.

102.

This is the discourse conducive to penetration.

This is the discourse conducive to penetration.

103.

This is the discourse conducive to penetration.

This is the discourse conducive to penetration.

"There are, monks, these four things to be realized. What are the four? There are, monks, mental states to be realized by the eye and by wisdom, there are mental states to be realized by mindfulness and by wisdom, there are mental states to be realized by the body and by wisdom, there are mental states to be known by wisdom and to be realized by wisdom.

"And what, monks, are the mental states to be realized by the eye and by wisdom? The divine eye, well purified, surpassing the human, is to be realized by the eye and by wisdom.

"And what, monks, are the mental states to be realized by mindfulness and by wisdom? Recollection of past lives is to be realized by mindfulness and by wisdom.

"And what, monks, are the mental states to be realized by the body and by wisdom? The various kinds of supernormal power and cessation are to be realized by the body and by wisdom.

"And what, monks, are the mental states to be known by wisdom and to be realized by wisdom? Knowledge of the elimination of mental corruptions is to be known by wisdom and to be realized by wisdom."

This is the discourse conducive to penetration.

104. Therein, what is the discourse pertaining to one beyond training?

This is the discourse pertaining to one beyond training.

And the tenth explanation of the Venerable Sāriputta's wandering should be made.

This is the discourse pertaining to one beyond training.

This is the discourse pertaining to one beyond training.

This is the discourse pertaining to one beyond training.

This is the discourse pertaining to one beyond training.

This is the discourse pertaining to one beyond training.

This is the discourse pertaining to one beyond training.

This is the discourse pertaining to one beyond training.

This is the discourse pertaining to one beyond training.

This is the discourse pertaining to one beyond training.

This is the discourse pertaining to one beyond training.

This is the discourse pertaining to one beyond training.

This is the discourse pertaining to one beyond training.

105. "The Tathāgata, monks, the Worthy One, the Fully Self-Enlightened One, through disenchantment, dispassion, and cessation of matter, is liberated by non-clinging, and is called the Fully Self-Enlightened One. A monk too, monks, liberated by wisdom, through disenchantment, dispassion, and cessation of matter, is liberated by non-clinging, and is called one liberated by wisdom.

"The Tathāgata, monks, the Worthy One, the Fully Self-Enlightened One, of feeling... etc. in perception... etc. of activities... etc. through disenchantment, dispassion, and cessation of consciousness, is liberated by non-clinging, and is called the Fully Self-Enlightened One. A monk too, monks, liberated by wisdom, through disenchantment, dispassion, and cessation of consciousness, is liberated by non-clinging, and is called one liberated by wisdom.

"Therein, monks, what is the distinction, what is the disparity, what is the difference between the Tathāgata, the Worthy One, the Fully Self-Enlightened One, and a monk liberated by wisdom?" "The teachings have the Blessed One as their root, venerable sir, etc.

"The Tathāgata, monks, the Worthy One, the Fully Self-Enlightened One, is the producer of the unarisen path, the generator of the unproduced path, the declarer of the undeclared path, the knower of the path, the expert in the path, skilled in the path; and now, monks, the disciples dwell following the path, having become endowed with it afterwards. This, monks, is the distinction, this is the disparity, this is the difference between the Tathāgata, the Worthy One, the Fully Self-Enlightened One, and a monk liberated by wisdom."

This is the discourse pertaining to one beyond training.

106. Therein, what is the discourse conducive to defilement and conducive to habituation?

"What is covered rains upon" is defilement, "what is opened does not rain upon" is habituation, "therefore open what is covered, thus it will not rain upon that" - this is defilement and habituation. This is the discourse conducive to defilement and conducive to habituation.

"Great king, there are these four persons existing and found in the world. Which four? One heading from darkness to darkness, one heading from darkness to light, one heading from light to darkness, one heading from light to light." Therein, whatever person is one in light heading for darkness and whatever person is one in darkness heading for darkness, these two persons are conducive to defilement; whatever person is one in darkness heading for light and whatever person is one in light heading for light, these two persons are conducive to habituation. This is the discourse conducive to defilement and conducive to habituation.

Therein, what is the discourse conducive to defilement and conducive to penetration?

This is penetration. This is the discourse conducive to defilement and conducive to penetration.

107. "Whatever, monks, one intends, whatever one plans, whatever one has underlying tendencies towards. This becomes an object for the presence of consciousness. When there is an object, there is a support for consciousness. When that consciousness is established and has grown, there is the production of rebirth in the future. When there is the production of rebirth in the future, birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be in the future. Thus is the origin of this whole mass of suffering.

"If, monks, one does not intend, does not plan, but has underlying tendencies. This becomes an object for the presence of consciousness. When there is an object, there is a support for consciousness. When that consciousness is established and has grown, there is the production of rebirth in the future. When there is the production of rebirth in the future, birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be in the future. Thus is the origin of this whole mass of suffering." This is defilement.

"But when, monks, one does not intend, does not plan, and does not have underlying tendencies. This does not become an object for the presence of consciousness. When there is no object, there is no support for consciousness. When that consciousness is unestablished and has not grown, there is no production of rebirth in the future. When there is no production of rebirth in the future, birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease in the future. Thus is the cessation of this whole mass of suffering." This is penetration. This is the discourse conducive to defilement and conducive to penetration.

108. Therein, what is the discourse conducive to defilement and pertaining to one beyond training?

"'The ocean, the ocean,' monks, the ignorant worldling speaks. This, monks, is not the ocean in the Noble One's discipline. This, monks, is a great heap of water, a great expanse of water. The eye, monks, is a person's ocean; its force is made of forms. This is defilement.

"Whoever overcomes that force made of forms, this one is called, monks, one who has crossed the eye-ocean with its waves, with its whirlpools, with its ferocious creatures, with its demons; one who has crossed over, gone beyond, the brahmin stands on dry ground." This pertains to one beyond training.

"The ear, monks, etc. The nose... etc. The tongue... etc. The body... etc. The mind, monks, is a person's ocean; its force is made of mental phenomena." This is defilement.

"Whoever overcomes that force made of mental phenomena, this one is called, monks, one who has crossed the mind-ocean with its waves, with its whirlpools, with its ferocious creatures, with its demons; one who has crossed over, gone beyond, the brahmin stands on dry ground." This pertains to one beyond training. This the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this:

This pertains to one beyond training. This is the discourse conducive to defilement and pertaining to one beyond training.

"There are, monks, these six hooks in the world for the calamity of beings, for the affliction of living creatures. Which six? There are, monks, forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; if a monk delights in that, asserts it, and remains grasping it, this is called, monks, a monk who has swallowed the hook, fallen into calamity of Māra, fallen into disaster, subject to be done with as wished by the Evil One.

"There are, monks, sounds cognizable by ear, etc. odours cognizable by nose... etc. flavours cognizable by tongue... etc. tangible objects cognizable by body, etc. mental phenomena cognizable by mind that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; if a monk delights in that, asserts it, and remains grasping it. This is called, monks, a monk who has swallowed the hook, fallen into calamity of Māra, fallen into disaster, subject to be done with as wished by the Evil One." This is defilement.

"And there are, monks, forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; if a monk does not delight in that, does not assert it, does not remain grasping it, this is called, monks, a monk who has not swallowed the hook of Māra, has broken the hook, has shattered the hook, has not fallen into calamity, has not fallen into disaster, is not subject to be done with as wished by the Evil One.

"And there are, monks, sounds cognizable by ear... etc. mental phenomena cognizable by mind that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; if a monk does not delight in that, does not assert it, does not remain grasping it. This is called, monks, a monk who has not swallowed the hook of Māra, has broken the hook, has shattered the hook, has not fallen into calamity, has not fallen into disaster, is not subject to be done with as wished by the Evil One." This pertains to one beyond training. This is the discourse conducive to defilement and pertaining to one beyond training.

109. Therein, what is the discourse conducive to defilement and conducive to penetration and pertaining to one beyond training?

"But this holy life is lived for the abandoning of existence." This is penetration.

"Whatever ascetics or brahmins who declared liberation from existence through existence, all of them, I say, are 'not liberated from existence'. Or whatever ascetics or brahmins who declared escape from existence through non-existence, all of them, I say, have 'not escaped from existence'. For dependent on clinging this suffering comes into being." This is defilement.

"With the elimination of all clinging there is no coming into being of suffering." This is penetration.

"See this world, many, afflicted by ignorance, beings delighting in what has come to be, not freed from existences; for whatever existences there are, everywhere, in every way, all those existences are impermanent, suffering, subject to change." This is defilement.

This pertains to one beyond training. This is the discourse conducive to defilement and conducive to penetration and pertaining to one beyond training.

"Monks, there are these four persons. Which four? One who goes along with the stream, one who goes against the stream, one of established self, one who has crossed over, gone beyond, the brahmin stands on dry ground." Therein, whatever person goes along with the stream, this person is conducive to defilement. Therein, whatever person goes against the stream and whoever is of established self, these two persons are conducive to penetration. Therein, whatever person has crossed over, gone beyond, the brahmin stands on dry ground, this pertains to one beyond training. This is the discourse conducive to defilement and conducive to penetration and pertaining to one beyond training.

110. Therein, what is the discourse conducive to defilement and conducive to habituation and conducive to penetration?

The six births: there is a person who is dark, of dark birth, who produces dark phenomena; there is a person who is dark, of dark birth, who produces bright phenomena; there is a person who is dark, of dark birth, who obtains Nibbāna that is neither dark nor bright with neither dark nor bright result, absolutely seen; there is a person who is bright, of bright birth, who produces dark phenomena; there is a person who is bright, of bright birth, who produces bright phenomena; there is a person who is bright, of bright birth, who obtains Nibbāna that is neither dark nor bright with neither dark nor bright result, absolutely seen.

Therein, whatever person is dark, of dark birth, who produces dark phenomena, and whatever person is bright, of bright birth, who produces dark phenomena, these two persons are conducive to defilement.

Therein, whatever person is dark, of dark birth, who produces bright phenomena, and whatever person is bright, of bright birth, who produces bright phenomena, these two persons are conducive to habituation.

Therein, whatever person is dark, of dark birth, who obtains Nibbāna that is neither dark nor bright with neither dark nor bright result, absolutely seen, and whatever person is bright, of bright birth, who obtains Nibbāna that is neither dark nor bright with neither dark nor bright result, absolutely seen, these two persons are conducive to penetration. This is the discourse conducive to defilement and conducive to habituation and conducive to penetration.

"There are, monks, these four actions. What are the four? There is action that is dark with dark result; there is action that is bright with bright result; there is action that is dark and bright with dark and bright result; there is action that is neither dark nor bright with neither dark nor bright result, the highest action, the best action, which leads to the elimination of action."

Therein, whatever action is dark with dark result, and whatever action is dark and bright with dark and bright result, this is defilement. Whatever action is bright with bright result, this is habituation. Whatever action is neither dark nor bright with neither dark nor bright result, the highest action, the best action, which leads to the elimination of action, this is penetration. This is the discourse conducive to defilement and conducive to habituation and conducive to penetration.

111. Therein, what is the discourse conducive to habituation and conducive to penetration?

"Good function indeed is merit" is habituation. "Or the abandoning of mental fetters" is penetration.

"Having made merit, those who have made merit go from heaven to heaven" is habituation. "Through the abandoning of mental fetters, they are freed from ageing and death" is penetration. This is the discourse conducive to habituation and conducive to penetration.

"There are, monks, these two strivings. Which two? Whoever gives up the requisites of robes, almsfood, lodging, and medicine for the sick to those gone forth from home into homelessness, and whoever among those gone forth from home into homelessness attains the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna." Therein, whoever gives up the requisites of robes, almsfood, lodging, and medicine for the sick to those gone forth from home into homelessness, this is habituation.

Whoever among those gone forth from home into homelessness attains the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna, this is penetration. This is the discourse conducive to habituation and conducive to penetration.

Therein, the discourse conducive to defilement of craving should be explained by way of craving itself, by the three cravings - sensual craving, craving for existence, craving for non-existence. Or else, by whatever subject matter one is attached, by that very thing it should be explained; its detail is the thirty-six wanderings of craving, the ensnarer.

Therein, the discourse conducive to defilement of wrong view should be explained by way of wrong view itself, by annihilation and eternalism; or else, by whatever subject matter one adheres through the influence of views, "only this is the truth, anything else is vain," by that very thing it should be explained; its detail is the sixty-two wrong views.

Therein, the discourse conducive to defilement of misconduct should be explained by volition and mental action, by the three kinds of misconduct - bodily misconduct, verbal misconduct, mental misconduct; its detail is the ten unwholesome courses of action.

Therein, the discourse conducive to cleansing of craving should be explained by serenity, the discourse conducive to cleansing of wrong view should be explained by insight, the discourse conducive to cleansing of misconduct should be explained by good conduct. The three unwholesome roots. What is the reason for this? For the arising of the round of rebirths. Thus in the round of rebirths that has arisen, bodily misconduct, bodily good conduct, verbal misconduct, good verbal conduct, mental misconduct, good mental conduct - by this ugly result of action, this characteristic of the foolish arises. This is the discourse conducive to defilement.

By this beautiful result of action, this characteristic of a great man arises. This is the discourse conducive to habituation.

Therein, the discourse conducive to defilement should be explained by the four planes of mental defilements - the plane of underlying tendencies, the plane of prepossession, the plane of mental fetters, the plane of clinging. For one with underlying tendencies, prepossession arises; one who is prepossessed becomes fettered; one who is being fettered clings; 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. By these four planes of mental defilements, all mental defilements go into classification and coming together; this is the discourse conducive to defilement.

The discourse conducive to habituation should be explained by the three kinds of good conduct, the discourse conducive to penetration should be explained by the four truths, the discourse pertaining to one beyond training should be explained by three qualities - by the qualities of a Buddha, by the qualities of an Individually Enlightened One, and by the plane of a disciple. It should be explained in the domain of one who meditates.

112. Therein, what are the eighteen root terms? Mundane, supramundane, mundane and supramundane; being-based, phenomenon-based, being-based and phenomenon-based; knowledge, what is to be known, knowledge and what is to be known; seeing, development, seeing and development; one's own statement, another's statement, one's own statement and another's statement; to be answered, not to be answered, to be answered and not to be answered; action, result, action and result; wholesome, unwholesome, wholesome and unwholesome; permitted, rejected, permitted and rejected; and praise.

Therein, what is mundane?

This is mundane.

"There are, monks, these four ways of going to bias, all... etc. His fame diminishes, like the moon in the dark fortnight." This is mundane.

"There are, monks, these eight worldly adversities. What are the eight? Material gain and loss, fame and disgrace, blame and praise, happiness and suffering. These, monks, are the eight worldly adversities." This is mundane.

Therein, what is supramundane?

"Whose faculties have reached serenity; Like horses well-tamed by a charioteer;

Who has abandoned conceit, who is without mental corruptions, even the gods envy such a one."

This is supramundane.

"There are, monks, these five faculties that are supramundane. Which five? The faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty. These, monks, are the five faculties that are supramundane." This is supramundane.

Therein, what is mundane and supramundane?

"Having obtained human state, two things: function and non-function" - two verses. What here is "good function indeed is merit" and "having made merit, those who have made merit go from heaven to heaven". This is mundane.

What here is "or the abandoning of mental fetters" and "through the abandoning of mental fetters, they are freed from ageing and death" - this is supramundane. This is mundane and supramundane.

"If, monks, when consciousness as nutriment exists, there is a descent of mentality-materiality; when there is a descent of mentality-materiality, there is rebirth; when there is rebirth, there is birth; when there is birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be. Thus is the origin of this whole mass of suffering. Just as, monks, a great tree - whatever roots of it go downwards and whatever go sideways, all those bring nutriment upwards. Thus indeed, monks, that great tree, with that nutriment, with that fuel, would remain for a long time, for a long duration. Just so, monks, when consciousness as nutriment exists, there is a descent of mentality-materiality, all... etc. Thus is the origin of this whole mass of suffering." This is mundane.

"If, monks, when consciousness as nutriment is absent, there is no descent of mentality-materiality; when the descent of mentality-materiality is absent, there is no rebirth; when rebirth is absent, there is no birth; when birth is absent, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease. Thus is the cessation of this whole mass of suffering. Just as, monks, a great tree - then a man might come along having taken a spade and basket, he might cut that tree at the root, having cut the root he might dig around it, having dug around it he might pull out the roots, even those as small as a usīra grass stalk. He might cut that tree into fragments, having cut it into fragments he might split it, having split it he might make it into splinters, having made it into splinters he might dry it in wind and heat, having dried it in wind and heat he might burn it with fire, having burnt it with fire he might make it into ashes, having made it into ashes he might winnow it in a strong wind or let it be carried away by a swift-flowing river. Thus indeed, monks, that great tree would be with its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Just so, monks, when consciousness as nutriment is absent, there is no descent of mentality-materiality; when the descent of mentality-materiality is absent, all etc. thus is the cessation of this whole mass of suffering." This is supramundane. This is mundane and supramundane.

113. Therein, what is the being-based standpoint?

This is being-based.

This is being-based.

"Monks, a good friend possessed of seven factors, even when being separated from, even when being dismissed, even when being rubbed on the throat with grinding, should not be abandoned for as long as life lasts. Which seven? He is dear, agreeable, respected, esteemed, a speaker, willing to do what others bid, a maker of profound talk, and he does not urge towards an impossibility. Monks, with these seven, etc. should not be abandoned. This the Blessed One said, and having said this, the Fortunate One, then the Teacher further said this -

This is being-based.

Therein, what is the phenomenon-based standpoint?

This is phenomenon-based.

This is phenomenon-based.

Therein, what is the being-based standpoint and the phenomenon-based standpoint?

"Monks, there are these four bases for spiritual power. Which four? The basis for spiritual power that possesses concentration due to desire and volitional activities of striving, energy, etc. mind. The basis for spiritual power that possesses concentration due to investigation and volitional activities of striving." This is phenomenon-based.

He puts together the mind in the body, puts together the body in the mind, having entered upon the perception of happiness and the perception of lightness in the body, having attained, he dwells. This is being-based, this is being-based and phenomenon-based.

114. Therein, what is knowledge?

This is knowledge.

This is knowledge.

Therein, what is to be known?

This is what is to be known.

"Monks, through not understanding, through not penetrating the four noble truths, thus this long course has been run through and wandered through by me as well as by you... etc. Monks, this noble truth of suffering has been understood and penetrated, this noble truth of the origin of suffering has been understood and penetrated, this noble truth of the cessation of suffering has been understood and penetrated, this noble truth of the practice leading to the cessation of suffering has been understood and penetrated. Craving for existence has been cut off, the conduit to existence has been eliminated, there is now no more rebirth." This the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this:

This is what is to be known.

Therein, what is knowledge and what is to be known? Materiality is impermanent, feeling is impermanent, perception is impermanent, activities are impermanent, consciousness is impermanent. This is what is to be known.

Thus knowing, thus seeing, a noble disciple sees "materiality is impermanent", sees "feeling is impermanent", "perception... etc. Activities... etc. Sees "consciousness is impermanent". This is knowledge.

He is released from materiality, is released from feeling, is released from perception, is released from activities, is released from consciousness, is released from suffering, I say. This is both knowledge and what is to be known.

"All activities are impermanent" - this is what is to be known. "When one sees with wisdom" - this is knowledge. "Then one becomes disenchanted with suffering, this is the path to purification" - this is both knowledge and what is to be known.

"All activities are suffering" - this is what is to be known. "When one sees with wisdom" - this is knowledge. "Then one becomes disenchanted with suffering, this is the path to purification" - this is both knowledge and what is to be known.

"All phenomena are non-self" - this is what is to be known. "When one sees with wisdom" - this is knowledge. "Then one becomes disenchanted with suffering, this is the path to purification" - this is both knowledge and what is to be known.

"For whoever, Soṇa, whether ascetics or brahmins, regard impermanent matter, which is suffering and subject to change, as 'I am superior', or regard as 'I am equal', or regard as 'I am inferior'. What else could it be but not seeing as it really is? With impermanent feeling, etc. with impermanent perception, etc. with impermanent activities, etc. with impermanent consciousness, which is suffering and subject to change, they regard as 'I am superior', or regard as 'I am equal', or regard as 'I am inferior' - what else could it be but not seeing as it really is?" This is what is to be known.

"But whoever, Soṇa, whether ascetics or brahmins, with impermanent matter, which is suffering and subject to change, do not regard as 'I am superior', do not regard as 'I am equal', do not regard as 'I am inferior' - what else could it be but seeing as it really is? With impermanent feeling, etc. with impermanent perception, etc. with impermanent activities, etc. with impermanent consciousness, which is suffering and subject to change, they do not regard as 'I am superior', do not regard as 'I am equal', do not regard as 'I am inferior' - what else could it be but seeing as it really is?" This is knowledge.

This is both knowledge and what is to be known.

Therein, what is seeing?

115.

This is seeing.

This is seeing.

"Monks, a noble disciple possessed of the four factors of stream-entry, if he wishes, may declare of himself: 'For me, hell is eliminated, the animal realm is eliminated, the sphere of ghosts is eliminated, the realm of misery, the unfortunate realm, the nether world is eliminated; I am a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment, having transmigrated and wandered among gods and humans for seven rebirths at the utmost, I will make an end of suffering.' Which four? Here, monks, a noble disciple has faith in the Tathāgata that is settled, established, grown, rooted, unshakeable by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world, with reason; and he has come to the conclusion regarding 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,' that is to say, the crushing of vanity, etc. cessation, Nibbāna; and he has companions in the Teaching who are desirable, lovely, dear, and agreeable, both householders and those gone forth. And he is endowed with morality pleasing to the noble ones, unbroken, without gaps, spotless, unblemished, liberating, praised by the wise, not adhered to, conducive to concentration. Monks, a noble disciple possessed of these four factors of stream-entry, if he wishes, may declare of himself: 'For me, hell is eliminated, the animal realm is eliminated, the sphere of ghosts is eliminated, the realm of misery, the unfortunate realm, the nether world is eliminated; I am a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment, having transmigrated and wandered among gods and humans for seven rebirths at the utmost, I will make an end of suffering.'"

This is seeing.

Therein, what is development?

This is development.

"There are, monks, these four bases of the Teaching. What are the four? Non-covetousness is a basis of the Teaching, non-anger is a basis of the Teaching, right mindfulness is a basis of the Teaching, right concentration is a basis of the Teaching. These, monks, are the four bases of the Teaching." This is development.

Therein, what is seeing and development? "One should cut off five, give up five" - this is seeing. "And further develop five. A monk who has gone beyond five attachments is called a crosser of the mental floods" - this is development. This is seeing and development.

"There are, monks, these three faculties. What are the three? The faculty of 'I shall know the unknown', the faculty of final knowledge, the faculty of one who has final knowledge. And what, monks, is the faculty of 'I shall know the unknown'? Here, monks, a monk, for the full realization of the noble truth of suffering that has not been fully realized, generates desire, strives, arouses energy, exerts the mind, and strives; for the full realization of the noble truth of the origin of suffering that has not been fully realized, etc. of the cessation of suffering, etc. for the full realization of the noble truth of the practice leading to the cessation of suffering, he generates desire, strives, arouses energy, exerts the mind, and strives. This, monks, is the faculty of 'I shall know the unknown.'" This is seeing.

"And what, monks, is the faculty of final knowledge? 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', etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' This, monks, is the faculty of final knowledge.

"And what, monks, is the faculty of one who has final knowledge? Here, monks, a monk, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions; 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, monks, is the faculty of one who has final knowledge." This is development.

This is seeing and development.

116. Therein, what is one's own statement?

This is one's own statement.

"There are, monks, these three characteristics of a fool, signs of a fool, manifestations of a fool, by which others perceive a fool as a fool. What three? A fool, monks, is one who thinks badly thought thoughts, and speaks badly spoken speech, and does badly done deeds. These, monks, are the three characteristics of a fool, signs of a fool, manifestations of a fool.

"There are, monks, these three characteristics of a wise person, signs of a wise person, manifestations of a wise person, by which others perceive a wise person as a wise person. What three? A wise person, monks, is one who thinks well-thought thoughts, and speaks well-spoken speech, and does well-done deeds. These, monks, are the three characteristics of a wise person, signs of a wise person, manifestations of a wise person."

This is one's own statement.

Therein, what is another's statement?

This is another's statement.

"'Let there be victory by well-spoken words, lord of the gods. Let there be victory by well-spoken words, Vepacitti. Speak a verse, Vepacitti.' Then, monks, Vepacitti, the lord of titans, spoke this verse -

When the verse was spoken by Vepacitti, the lord of titans, monks, the titans gave thanks, the gods were silent. Then, monks, Vepacitti, the lord of titans, said this to Sakka, the lord of the gods: 'Speak a verse, lord of the gods.' When this was said, monks, Sakka, the lord of the gods, spoke this verse -

When the verse was spoken by Sakka, the lord of the gods, monks, the gods gave thanks, the titans were silent. Then, monks, Sakka, the lord of the gods, said this to Vepacitti, the lord of titans: 'Speak a verse, Vepacitti.' When this was said, monks, Vepacitti, the lord of titans, spoke this verse -

When the verse was spoken by Vepacitti, the lord of titans, monks, the titans gave thanks, the gods were silent. Then Vepacitti, the lord of titans, said this to Sakka, the lord of the gods: 'Speak a verse, lord of the gods.' When this was said, monks, Sakka, the lord of the gods, spoke these verses -

"Now when, monks, these verses were spoken by Sakka, the lord of the gods, the gods gave thanks, the titans were silent." This is another's statement.

117. Therein, what is one's own statement and another's statement?

What has been attained and what is to be attained, both of these are strewn with dust, for one who is afflicted and follows the training. Those for whom training is the essence - morality, ascetic practice, life, holy life - with attendance as the essence, this is one extreme. Those who hold such views and such opinions: "There is no fault in sensual pleasures" - this is the second extreme. Thus these two extremes increase the cemetery; the cemeteries increase views. Not having directly known these two extremes, some lag behind, some run beyond. This is another's statement.

But those who, having directly known these two extremes, were not therein, and by that did not conceive - for them there is no round of rebirths to be declared. This is one's own statement. This inspired utterance is one's own statement and another's statement.

King Pasenadi of Kosala said this to the Blessed One - "Here, venerable sir, when I had gone to a private place and was in seclusion, this reflection arose in my mind: 'For whom is the self dear, and for whom is the self not dear?' Then, venerable sir, this occurred to me: 'Whatever persons practise misconduct by body, practise misconduct by speech, practise misconduct by mind; for them the self is not dear. Even though they might say thus - 'The self is dear to us,' yet for them the self is not dear. What is the reason for this? For what one who is not dear would do to one who is not dear, that they do to themselves by themselves; therefore for them the self is not dear. Whatever persons practise good conduct by body, practise good conduct by speech, practise good conduct by mind; for them the self is dear. Even though they might say thus - 'The self is not dear to us,' yet for them the self is dear. What is the reason for this? For what one who is dear would do to one who is dear. That they do to themselves by themselves. Therefore for them the self is dear."

"So it is, great king, so it is, great king! Whatever persons, great king, practise misconduct by body, practise misconduct by speech, practise misconduct by mind; therefore for them the self is not dear. Even though they might say thus - 'The self is dear to us,' yet for them the self is not dear. What is the reason for this? For what, great king, one who is not dear would do to one who is not dear, that they do to themselves by themselves; therefore for them the self is not dear. Whatever persons, great king, practise good conduct by body, practise good conduct by speech, practise good conduct by mind; for them the self is dear. Even though they might say thus - 'The self is not dear to us,' yet for them the self is dear. What is the reason for this? For what, great king, one who is dear would do to one who is dear, that they do to themselves by themselves; therefore for them the self is dear." This the Blessed One said, etc. the Teacher -

This discourse is another's statement. The recapitulation is one's own statement. This is one's own statement and another's statement.

118. Therein, what is to be answered?

When a question is asked: "This is to be directly known, this is to be fully understood, this is to be abandoned, this is to be developed, this is to be realized, these phenomena thus grasped produce this fruit." Of those thus grasped, this is the meaning - thus this is to be answered. "The Buddha, the Blessed One, is eminent" - one should explain definitively the eminence of the Buddha, the well-proclaimedness of the Teaching, and the good practice of the Community. "All activities are impermanent", "all activities are suffering", "all phenomena are non-self" - one should explain definitively. Or whatever else is of such kind. This is to be answered.

Therein, what is not to be answered?

This is not to be answered.

This much the Blessed One is in the aggregate of morality, in the aggregate of concentration, in the aggregate of wisdom, in the aggregate of liberation, in the aggregate of knowledge and vision of liberation, in deportment, in power, in seeking welfare, in compassion, in supernormal power - thus. This is not to be answered.

"Monks, from the arising in the world of the Tathāgata, the Worthy One, the Fully Self-Enlightened One, there is the arising of the three jewels: the jewel of the Buddha, the jewel of the Teaching, the jewel of the Community." What is the measure of the three jewels? This is not to be answered.

The domain of the Buddha is not to be answered. The knowledge of the superiority and inferiority of individuals is not to be answered. "Monks, a first point is not discerned of beings hindered by ignorance, fettered by craving, who have transmigrated and wandered - once to hell, once to the animal realm, once to the sphere of ghosts, once to the titan realm, once among gods, once among humans." "What is the first point?" - this is not to be answered. "Is not discerned" - due to the deficiency of knowledge of the disciples. The teaching of the Buddhas, the Blessed Ones, is twofold: applicable to oneself and applicable to others. "Is not discerned" - this is applicable to others. "There is no not-knowing for the Buddhas, the Blessed Ones" - this is applicable to oneself. Just as the Blessed One, with reference to the monk Kokālika, said thus to a certain monk -

"Just as, monk, a Kosalan cartload of sesame seeds measuring twenty khāris... etc. but not one Abbuda hell. Just as, monk, twenty Abbuda hells, so is one Nirabbuda hell. Just as, monk, twenty Nirabbuda hells, so is one Ababa hell. Just as, monk, twenty Ababa hells, so is one Aṭaṭa hell. Just as, monk, twenty Aṭaṭa hells, so is one Ahaha hell. Just as, monk, twenty Ahaha hells, so is one Kumuda hell. Just as, monk, twenty Kumuda hells, so is one Sogandhika hell. Just as, monk, twenty Sogandhika hells, so is one Uppala hell. Just as, monk, twenty Uppala hells, so is one Puṇḍarīka hell. Just as, monk, twenty Puṇḍarīka hells, so is one Paduma hell. In the Paduma hell, monk, the monk Kokālika has been reborn, having harboured hostility in his mind towards Sāriputta and Moggallāna." Or whatever the Blessed One said: "This is immeasurable, incalculable." All that is not to be answered. This is not to be answered.

119. Therein, what is to be answered and not to be answered? When that Upaka the naked ascetic said to the Blessed One "Where, friend Gotama, will you go?" The Blessed One said -

Upaka the naked ascetic said "You claim to be a conqueror, friend, Master Gotama." The Blessed One said -

"How is he a conqueror, by what is he a conqueror?" is to be answered. "Which one is the conqueror?" is not to be answered. "What is the elimination of mental corruptions - the elimination of lust, the elimination of hate, the elimination of delusion?" is to be answered. "How much is the elimination of mental corruptions?" is not to be answered. This is to be answered and not to be answered.

"There is a Tathāgata" is to be answered. "There is materiality" is to be answered. "Materiality is the Tathāgata" is not to be answered. "The Tathāgata possesses materiality" is not to be answered. "The Tathāgata is in materiality" is not to be answered. "Materiality is in the Tathāgata" is not to be answered. Thus "there is feeling"... etc. perception... etc. activities... etc. "there is consciousness" is to be answered. "Consciousness is the Tathāgata" is not to be answered. "The Tathāgata possesses consciousness" is not to be answered. "The Tathāgata is in consciousness" is not to be answered. "Consciousness is in the Tathāgata" is not to be answered. "The Tathāgata is apart from materiality" is not to be answered. Apart from feeling... etc. in perception... etc. from activities... etc. "The Tathāgata is apart from consciousness" is not to be answered. "This Tathāgata is without materiality"... etc. without feeling... etc. without perception... etc. without activities... etc. "without consciousness" is not to be answered. This is to be answered and not to be answered.

The Blessed One with the divine eye, which is pure and surpasses the human, sees beings passing away and arising, thus all, etc. he understands beings according to their actions - this is to be answered. Which beings, which is the Tathāgata - this is not to be answered. This is to be answered and not to be answered.

"There is a Tathāgata" is to be answered. The Tathāgata exists after death - this is not to be answered. This is to be answered and not to be answered.

120. Therein, what is action?

This is action.

"Furthermore, monks, when a fool has climbed up onto a chair or climbed up onto a bed or is lying on the ground, whatever evil actions he has done in the past - misconduct by body, misconduct by speech, misconduct by mind - these hang over him at that time, hang down over him, hang heavily upon him. Just as, monks, the shadows of great mountain peaks in the afternoon period hang over the earth, hang down over it, hang heavily upon it. Just so, monks, when a fool has climbed up onto a chair or climbed up onto a bed or is lying on the ground, whatever evil actions he has done in the past - misconduct by body, misconduct by speech, misconduct by mind - these hang over him at that time, hang down over him, hang heavily upon him. There, monks, the fool thinks thus: 'Indeed I have not done what is good, I have not done what is wholesome, I have not made a shelter for the fearful. I have done evil, I have done what is cruel, I have done what is wrong. As far as, friend, is the destination of those who have not done good, who have not done what is wholesome, who have not made a shelter for the fearful, who have done evil, who have done what is cruel, who have done what is wrong - to that destination I shall go after death.' He grieves, is wearied, laments, beats his breast and wails, falls into confusion."

"Furthermore, monks, when a wise person has climbed up onto a chair or climbed up onto a bed or is lying on the ground, whatever good actions he has done in the past - good conduct by body, good conduct by speech, good conduct by mind - these hang over him at that time, hang down over him, hang heavily upon him. Just as, monks, the shadows of great mountain peaks in the afternoon period hang over the earth, hang down over it, hang heavily upon it. Just so, monks, when a wise person has climbed up onto a chair or climbed up onto a bed or is lying on the ground, whatever good actions he has done in the past - good conduct by body, good conduct by speech, good conduct by mind - these hang over him at that time, hang down over him, hang heavily upon him. There, monks, the wise person thinks thus: 'Indeed I have not done evil, I have not done what is cruel, I have not done what is wrong. I have done what is good, I have done what is wholesome, I have made a shelter for the fearful. As far as, friend, is the destination of those who have not done evil, who have not done what is cruel, who have not done what is wrong, who have done good, who have done what is wholesome, who have made a shelter for the fearful - to that destination I shall go after death.' He does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. 'Merit has been done by me, evil has not been done. Whatever destination there will be for one who has not done evil, who has not done what is cruel, who has not done what is wrong, who has done merit, who has done what is wholesome, who has made a shelter for the fearful - that destination I shall experience after death in that existence.' Remorse does not arise. For one free from remorse, monks, whether woman or man, whether householder or one gone forth, there is a good death, a good passing away, I say." This is action.

"There are, monks, these three kinds of misconduct. What three? Bodily misconduct, verbal misconduct, mental misconduct. These, monks, are the three kinds of misconduct. There are, monks, these three kinds of good conduct. What three? Bodily good conduct, good verbal conduct, good mental conduct. These, monks, are the three kinds of good conduct. This is action.

Therein, what is the result?

"It is a gain for you, monks, it is well gained for you, monks, the moment has been attained by you for abiding by the holy life. I have seen, monks, hells named 'of the six sense bases of contact.' There, whatever form one sees with the eye, one sees only undesirable form, not desirable form. One sees only unpleasant form, not pleasant form. One sees only disagreeable form, not agreeable form.

Whatever sound one hears with the ear, etc. with the nose, etc. with the tongue, etc. with the body, etc. whatever mental phenomenon one cognizes with the mind, one cognizes only undesirable mental phenomena, not desirable mental phenomena. One cognizes only unpleasant mental phenomena, not pleasant mental phenomena. One cognizes only disagreeable mental phenomena, not agreeable mental phenomena. It is a gain for you, monks, it is well gained for you, monks, the moment has been attained by you for abiding by the holy life.

"I have seen, monks, heavens named 'of the six sense bases of contact.' There, whatever form one sees with the eye, one sees only desirable form, not undesirable form. One sees only pleasant form, not unpleasant form. One sees only agreeable form, not disagreeable form. Whatever sound one hears with the ear, etc. with the nose, etc. with the tongue, etc. with the body, etc. whatever mental phenomenon one cognizes with the mind, one cognizes only desirable mental phenomena, not undesirable mental phenomena. One cognizes only pleasant mental phenomena, not unpleasant mental phenomena. One cognizes only agreeable mental phenomena, not disagreeable mental phenomena. It is a gain for you, monks, it is well gained for you, monks, the moment has been attained by you for abiding by the holy life." This is result.

This is result.

121. Therein, what is action and result?

This is action and result.

"Do not, monks, be afraid of merits. This, monks, is a designation for happiness, for what is desirable, lovely, dear, agreeable, namely merits. I directly know indeed, monks, that for merits performed over a long time, I experienced a desirable, lovely, dear, agreeable result; having developed a mind of friendliness for seven years, for seven cosmic cycles of universe-contraction and expansion I did not come back again to this world. When the cosmic cycle was contracting, monks, I was one who reached the Radiant realm. When the cosmic cycle was expanding, I was reborn in an empty Brahma-mansion. There indeed, monks, I was Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power. Thirty-six times indeed, monks, I was Sakka, the lord of the gods; many hundreds of times I was a king, a wheel-turning monarch, a righteous king of righteousness, ruler of the four quarters, victorious, who had established the security of his realm, possessed of the seven treasures - what then to say of provincial kingship? Then, monks, this occurred to me: 'Of what action is this the fruit for me, of what action is this the result, that I am now of such great supernormal power, of such great majesty?' Then, monks, this occurred to me: 'Of three actions is this the fruit for me, of three actions is this the result. That I am now of such great supernormal power, of such great majesty.' As follows: of giving, of self-control, of restraint." Therein, whatever giving and whatever self-control and whatever restraint, this is action. Whatever result was experienced because of that, this is result. Likewise the Shorter Analysis of Action should be stated.

Which was taught to the the young man Subha, son of Todeyya. Therein, whatever phenomena lead to short life and long life, to much illness and little illness, to little influence and great influence, to ugliness and beauty, to low birth and high birth, to little wealth and great wealth, to lack of wisdom and possession of wisdom, this is action. Whatever therein is short life and long life, etc. lack of wisdom and possession of wisdom, this is result. This is action and result.

122. Therein, what is wholesome?

This is wholesome.

This is wholesome.

"There are, monks, these three wholesome roots. What three? Non-greed is a wholesome root, non-hate is a wholesome root, non-delusion is a wholesome root. These, monks, are the three wholesome roots. This is wholesome. "True knowledge, monks, is the forerunner for the attainment of wholesome mental states, followed right behind by shame and moral fear." This is wholesome.

Therein, what is unwholesome?

This is unwholesome.

This is unwholesome.

This is unwholesome.

"There are, monks, these three unwholesome roots, what three? Greed is an unwholesome root, hate is an unwholesome root, delusion is an unwholesome root. These, monks, are the three unwholesome roots." This is unwholesome.

Therein, what is wholesome and unwholesome?

Therein, what he said "the doer of good reaps good", this is wholesome. What he said "the doer of evil reaps evil", this is unwholesome. This is wholesome and unwholesome.

Therein, what he said "by beautiful action they go to a good destination", this is wholesome. What he said "to the plane of misery by ugly action", this is unwholesome. This is wholesome and unwholesome.

123. Therein, what is permitted?

This is permitted.

"There are, monks, these three duties for monks. What three? Here, monks, a monk dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them, endowed with wholesome bodily action and verbal action, of pure livelihood. And he puts forth strenuous energy, is steadfast, of firm effort, not shirking the responsibility for the abandoning of unwholesome mental states, for the development of wholesome mental states, for realisation. And he is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering. These, monks, are the three duties for monks." This is permitted.

"Monks, there are these ten qualities to be repeatedly reviewed by one gone forth. What are the ten? 'I have entered upon a state of disfigurement' - this should be repeatedly reviewed by one gone forth, etc. These, monks, are the ten qualities to be repeatedly reviewed by one gone forth." This is permitted.

"There are, monks, these three duties. What three? Bodily good conduct, good verbal conduct, good mental conduct. These, monks, are the three duties." This is permitted.

Therein, what is rejected?

The Blessed One said -

Here, what is the former, this is rejected.

"There are, monks, these three things not to be done. What three? Bodily misconduct, verbal misconduct, mental misconduct. These, monks, are the three things not to be done." This is rejected.

124. Therein, what is permitted and rejected?

Therein, what he said "having directed speech and mind rightly", this is permitted. "Not doing evil deeds by body", this is rejected. "Dwelling in a house with abundant food and drink, faithful, gentle, generous, bountiful. Established in these four qualities, one established in the Teaching would not fear the world beyond", this is permitted. This is permitted and rejected.

Therein, what he said "the non-performance of all evil", this is rejected; what he said "the acquisition of the wholesome", this is permitted. This is permitted and rejected.

"Bodily conduct, lord of the gods, I say is twofold - to be practised and not to be practised. Verbal conduct, lord of the gods, I say is twofold - to be practised and not to be practised. Mental conduct, lord of the gods, I say is twofold, etc. Quest, lord of the gods, I say is twofold - to be practised and not to be practised."

"Bodily conduct, lord of the gods, I say is twofold - to be practised and not to be practised" - thus indeed this was said. Dependent on what was this said? Whatever bodily conduct, when practising which unwholesome mental states increase and wholesome mental states decline, such bodily conduct should not be practised. Therein, whatever bodily conduct one would know thus: "When I practise this bodily conduct, unwholesome mental states decline and wholesome mental states increase" - such bodily conduct should be practised. "Bodily conduct, lord of the gods, I say is twofold - to be practised and not to be practised" - thus what was said, this was said dependent on that. "Verbal conduct, etc. "Quest, lord of the gods, I say is twofold - to be practised and not to be practised" - thus indeed this was said. Dependent on what was this said? Whatever quest, when practising which unwholesome mental states increase and wholesome mental states decline, such quest should not be practised. Therein, whatever quest one would know thus: "When I practise this quest, unwholesome mental states decline and wholesome mental states increase" - such quest should be practised. "Quest, lord of the gods, I say is twofold - to be practised and not to be practised" - thus what was said, this was said dependent on that.

Therein, what he said "to be practised", this is permitted. What he said "not to be practised", this is rejected. This is permitted and rejected.

170. Therein, what is praise?

This is praise.

"There are, monks, these three highest things. What three? As far as there are beings, monks, whether footless or two-footed or four-footed or many-footed, whether material or immaterial, whether percipient or non-percipient or neither-percipient-nor-non-percipient, the Tathāgata is declared the foremost among them, is declared the best among them, is declared the most excellent among them, that is to say, the Worthy One, the Fully Self-Enlightened One. As far as there are phenomena, monks, whether designated as conditioned or unconditioned, dispassion is declared the foremost among those phenomena, is declared the best among them, is declared the most excellent among them, that is to say, the crushing of vanity, etc. cessation, Nibbāna. As far as there are designations of communities, designations of groups, designations of great assemblies of people, monks, the Community of the Tathāgata's disciples is declared the foremost among them, is declared the best among them, is declared the most excellent among them, that is to say, the four pairs of persons, the eight individual persons, etc. a field of merit for the world."

This is praise.

Therein, the mundane discourse should be explained by two discourses: by that conducive to defilement and by that conducive to habituation. The supramundane discourse too should be explained by three discourses: by that conducive to seeing, by that conducive to development, and by that pertaining to one beyond training. Both mundane and supramundane. In whichever discourse whatever term appears conducive to defilement or conducive to habituation, by that it should be explained as mundane; whatever term appears conducive to seeing or conducive to development or pertaining to one beyond training, by that it should be explained as supramundane.

The discourse conducive to habituation is for the destruction of the discourse conducive to defilement; the discourse conducive to seeing is for the destruction of the discourse conducive to habituation; the discourse conducive to development is for the relinquishment of the discourse conducive to seeing; the discourse pertaining to one beyond training is for the relinquishment of the discourse conducive to development; the discourse pertaining to one beyond training is for the purpose of pleasant abiding in the present life.

The supramundane discourse, being-based, should be explained by twenty-six persons; they should be sought through three discourses: by that conducive to seeing, by that conducive to development, and by that pertaining to one beyond training.

Therein, the discourse conducive to seeing should be explained by five persons: by one who has sown the seed of rebirth one last time, by a family-to-family goer, by one with seven rebirths at the utmost, by a faith-follower, and by a Teaching-follower; the discourse conducive to seeing should be explained by these five persons. The discourse conducive to development should be explained by twelve persons: by one practising for the realisation of the fruition of once-returning, by a once-returner, by one practising for the realisation of the fruition of non-returning, by a non-returner, by an attainer of final nibbāna in the interval, by an attainer of final nibbāna upon landing, by an attainer of final nibbāna without exertion, by an attainer of final nibbāna through exertion, by an upstream-goer heading toward the Akaniṭṭha realm, by one liberated-by-faith, by one attained to right view, and by a body-witness; the discourse conducive to development should be explained by these twelve persons. The discourse pertaining to one beyond training should be explained by nine persons: by one liberated-by-faith, by one liberated by wisdom, by one liberated through emptiness, by one liberated through the signless, by one liberated through the desireless, by one liberated in both ways, by one who attains arahantship simultaneously, and by Individually Enlightened Ones and Fully Self-Enlightened Ones; the discourse pertaining to one beyond training should be explained by these nine persons. Thus the supramundane discourse, being-based, should be explained by these twenty-six persons.

The mundane discourse with being as standpoint should be explained by nineteen persons. They, having been pointed out by temperaments, should be sought out: some are of lustful temperament, some are of hateful temperament, some are of deluded temperament, some are of lustful and hateful temperament, some are of lustful and deluded temperament, some are of hateful and deluded temperament, some are of lustful, hateful and deluded temperament, one standing at the door of lust is of lustful temperament, one standing at the door of lust is of hateful temperament, one standing at the door of lust is of deluded temperament, one standing at the door of lust is of lustful, hateful and deluded temperament, one standing at the door of hate is of hateful temperament, one standing at the door of hate is of deluded temperament, one standing at the door of hate is of lustful temperament, one standing at the door of hate is of lustful, hateful and deluded temperament, one standing at the door of delusion is of deluded temperament, one standing at the door of delusion is of lustful temperament, one standing at the door of delusion is of hateful temperament, one standing at the door of delusion is of lustful, hateful and deluded temperament - the mundane discourse with being as standpoint should be explained by these nineteen persons.

The discourse conducive to habituation should be explained by those who are moral; those moral ones are five persons: natural morality, morality of undertaking, confidence of mind, serenity and insight - the discourse conducive to habituation should be explained by these five persons.

The supramundane discourse with phenomenon as standpoint should be explained by three discourses: by that conducive to seeing, by that conducive to development, and by that conducive to one beyond training.

Mundane and supramundane, being as standpoint and phenomenon as standpoint, should be explained by both; knowledge should be explained by wisdom, by the wisdom faculty, by the power of wisdom, by the training in higher wisdom, by the enlightenment factor of investigation of phenomena, by right view, by decision, by investigation, by knowledge of phenomena, by inferential knowledge, by knowledge of elimination, by knowledge of non-arising, by the faculty of "I shall know the unknown", by the faculty of final knowledge, by the faculty of one who has final knowledge, by vision, by true knowledge, by higher intelligence, by understanding, by intelligence - or whatever else is obtained, by that designation for wisdom it should be explained.

What is to be known should be explained by past, future and present, by internal and external, by inferior and superior, by far and near, by conditioned and unconditioned, by wholesome, unwholesome and indeterminate, or in brief by the six objects. Knowledge and what is to be known should be explained by both of those; wisdom too, being an object, is what is to be known; whatever is an object, whether internal or external, all that should be explained by conditioned and unconditioned.

Seeing, development, one's own statement, another's statement, to be answered, not to be answered, action and result - everywhere both of those, as explained in the discourse, having thus reflected, should be explained from what is obtained; or whatever statement the Blessed One speaks, all that should be kept as explained.

The cause is twofold: whatever is action and whatever are mental defilements; origin is mental defilements. Therein, mental defilements should be explained by the discourse conducive to defilement. Origin should be explained by the discourse conducive to defilement and by the discourse conducive to habituation. Therein, the wholesome should be explained by four discourses: by that conducive to habituation, by that conducive to seeing, by that conducive to development, and by that conducive to one beyond training. The unwholesome should be explained by the discourse conducive to defilement. Wholesome and unwholesome should be explained by both of those. What is permitted by the Blessed One should be explained by what is permitted; that is fivefold: restraint, abandoning, development, realisation, and conformity with what is allowable - whatever is seen on those various planes, that should be explained by conformity with what is allowable. What is rejected by the Blessed One should be explained by the reason for rejection. What is permitted and what is rejected should be explained by both of those. Praise should be explained by commendation. That should be known as fivefold: of the Blessed One, of the Teaching, of the noble Community, of the noble teachings, of the training, and of the attainment of mundane qualities. Thus praise should be explained as fivefold.

The plane of faculties should be explained by nine terms, the plane of mental defilements should be explained by nine terms; thus these are eighteen terms - nine terms are wholesome, nine terms are unwholesome - for thus it was said: "Where should the eighteen root terms be seen? In the Establishment of the Dispensation." Therefore the Venerable Mahākaccāyana said -

The establishment of the Dispensation is concluded.

Thus far the Guide is complete, which was spoken by the Venerable Mahākaccāyana, approved by the Blessed One, and recited at the original recitation.

The Netti treatise is concluded.